〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE REVIVAL OF GRACE., IN THE Vigour and Fragrancy of it.  
By a due Application of the Blood of Christ to the Root thereof. OR Sacramental Reflections on the Death of Christ a Sacrifice, a Testator, and bearing a Curse for us; particularly applying each for the exciting and increasing the Graces of the Believing Communicant.  
By Henry Hurst, M. A. formerly Fellow of Merton College Oxon: Now Domestic Chaplain to the Right Honourable Arthur Earl of Anglesey, Lord Privy Seal.  — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2.20. Domine! cum te in ara crucis suspensum video, quodcunque oculis meis spectandum objicitur, me in amerem tui inducat! Signum, Figura, Mysterium, vulneraque tui corporis, & prae caeteris, intimus ille affectus clamat ut ad Amorem tui properem, nec tui obliviscar. Did. Stella meditat. 
LONDON, Printed, and are to be sold by Tho. Parkhurst, at the Bible and Three Crowns, the lower End of Cheapside, and the Bible under the Gate at Lond. Bridge. 1678   

Imprimatur,  
Guil. Jane. Jan: 9 1677.   

TO THE Right Honourable ARTHUR, Earl of Anglesey, Lord Privy Seal, etc.  
May it please your Lordship,  
THese Papers (which humbly offer themselves to your favourable acceptance and Patronage) were conceived and form, but laid aside some years before you did me that great honour to command my attendance on you and your Family, since which time by unusual accident, they have fallen into a hand kinder than my own, who judging them worth the publishing, and persuading me to it, they claim a Right to this Honour of appearing in the world under your Lordship's Patronage; if I had refused to let them be made public, perhaps I should have been culpable; since they are thus published, I am sure (without omitting a part of my duty) I could not but tender them to Your Lordship, which I do with a sense of their meanness and disproportion which they bear to your Lordship's Great Abilities, Learning and Judgement. Yet herein this will be somewhat of an Apology for me, though some have owned their obligations and duty to Your Lordship in Pieces less disproportioned, none have done it, or are likely to do it in a Piece equal to Your Lordship's Learning and measures of Judgement. The small sums of chief Rents are too poor to be made a Present to any whose abundance would refuse such an Offer; but when tendered as their Right, they give a kind acceptance and acquittance for few shillings or pence. In this humble offer I wave all pretence but this, That Your Lordship hath the best Right to any Public Acknowledgement I can make of my obligations to You, of which I pray Your Lordship's favourable resentment  
From  
Your Lordship's most Obedient Servant, and Domestic Chaplain, H. Hurst.   

To the Reader.  
Reader,  
THOU art presented here with a Subject of which very many have treated, and of which perhaps it may be thought more need not have been spoken; and of which, what I have written, must now run the hazard of thy judgement or censure; if it profit and please thee, the thanks is due to me, but in Partnership, with a Learned and Judicious Divine, who by an unthought of accident came to the knowledge of the two latter parts of what is here published: somewhat also will be due to the Bookseller, who adventured the uncertainty of the Gain or Loss, which will be more or less, as the Subject and Manner of handling it appears to the Peruser. The good success of thy Reading I commend to the Divine Benediction, which can make it contribute to the increase of thy Grace and Comfort: The Defects in Composing I submit to thy Christian Candour and Ingenuity which will cover them, and excuse the Author. Those mistakes of the Printer which are most material, may be charged on him, and I with him will jointly desire they may be mended with a little labour bestowed on the places where the Erratas are marked. Finally, I pray no labour of mine in Writing, no labour of thine in Reading, may prove waste of time to either of us in the day wherein we both must account for ourselves unto the Lord, to whose Guidance and Blessing thou shalt be commended  
By  
From Anglesey- House in Drury- Lane, April 10. 1678. The meanest Servant of the Best and Greatest Lord, our Lord Jesus Redeemer of Thee, and of thy Soul's Friend, H. Hurst.   

Advertisement.  
There is in the Press one Hundred Sermons on several select Texts of Scripture, Preached by Tho. Horton, D. D. left perfected under his own hand.   

THE REVIVAL OF GRACE..  LUKE 22.19. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Do this in remembrance of me.  

The Introduction.  
Reader,  
I will for once suppose thou art able on thy own view of these words, and their context to discern what Christ is treating of; how he instituteth and ordaineth the holy Sacrament of his Supper, and for what end he ordaineth it. I suppose thou wouldst not look over these lines if thou didst not already understand that Christ would have us use and celebrate this Sacrament to the end we might renew the remembrance of his Dying for us, in which the matter of fact, viz. that he did die for us is professed, yet so as the manner how he did die is (I think) more principally to be attended and considered, as being the chief primary thing in effecting our salvation, and as affording the greatest and sweetest comforts; and finally, as binding us most strongly to Gospel Obedience. I shall therefore recommend unto thy thoughts what is the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, modus, ratio moriendi) particular manner of thy Saviour's Dying. And am bold to say the words of the text, (Do this in remembrance of me,) do the like. Let my Death be the subject of your thoughts at a Sacrament. Let the manner of my Death be the mould into which your thoughts are cast. At a Sacrament show forth the truth and certainty of your Redeemer's Death; show forth the singular and peculiar manner of it also. Renew the thoughts of this, what kind of Death it was which could have such a mighty salvisick virtue in it to deliver us and save us. Set before you at the the Lord's Table, 
Plutarch in Conviv. Sept. Sapiertum.  not such a Death's-head as Plutarch reports Ptolomaeus was wont to set before his guests, to admonish them; but such a Death as none but Christ would or could undergo for us. Our Lord will have his own Death set forth to the eye of his friends and guests at his Table, and he commands them to remember it. The Lord's Supper is a commemoration of the Lord's Death; there we may view him on the Altar dying a Sacrifice for us, to atone the divine displeasure: there we may view him in the unparallelled address of himself for Death, disposing his vast treasures of Grace, Peace, Comfort and Glory unto his indigent friends for whom his love brought him to die, and the same love and care makes him die a Testator, giving them rich Legacies. At a Sacrament we may and should view Jesus Christ, the Blessed One, nailed to the Cross, loaded with a Curse, and dying an accursed Death, that we might escape it. Thus we own our Peace to his Sacrifice, our spiritual treasure to his will and testament, our blessed hope and life to his accursed Death; and by particular reflections on these we should awaken, exercise and improve our graces. The facilitating this work, and the attaining this effect, is the design of the following Discourse, which doth first endeavour to promote grace by a particular improvement of Christ's Dying a Sacrifice for us, let us then (the other two having their due place) begin with this great truth.  Our Lord Died a Sacrifice for us, and under this notion ought we to commemorate his Death, and in meditating thereon we may make an improvement of grace. 
That I may proceed distinctly, I resolve the whole subject into these following particulars.  
1. The general proof and confirmation of his DYing as a Sacrifice, or Victim for us, Cap. 1.  
2. How this could be that a man should be a Sacrifice for us, Cap. 2.  
3. What particularly is contained in this being made a Sacrifice, and so dying, Cap. 3.  
4. That these are fit foundation to lay for Sacramental graces, and how our graces may be increased, awakened, confirmed, and acted, in due meditation on Christ our Sacrifice, Cap. 4. & seq.   


CAP. I. Christ died a Sacrifice for us prefigured.  
THE Holy Scriptures do abundantly testify to us, that Christ our Lord died our Sacrifice and Victim, and so do the writings of all Christians, who have treated of our Redemption and Salvation by Christ; if you would have foreign testimonies, you require what is not needful, and should we attempt to seek them, we should lose our time and labour; for no other Pen maketh mention of this but the Scriptures, and the Pens which writ after this Copy. Now among other arguments the Scripture affordeth us these five for proof of Christ's Dying a Sacrifice. 1. The Type. 2. Prophecies. 3. Promises. 4. Historical declaration of it. 5. Assuming it as a matter unquestionably true; and certain of all which briefly in their order.  

Sect. 1.  
This manner of Christ's Death, viz. as a Sacrifice was prefigured, and foreshewn in the Type thereof. The very enemies of this Doctrine do not quite deny this, though they doubt, 
Socin. lib. 2. c. 8. de Servatore.  or deny some particular places to refer hereto. Let us however look to some few places of Scriptures, where we may find Christ our Sacrifice in his Death typified out to us. 1 Cor. 5.7. Christ our Passover is slain for us. The allusion used by the Apostle proves that the old Paschal Lamb was a type of Christ, and that Christ was the Antitype of the Paschal Lamb. Again, Joh. 1.24. The Lamb of God which taketh away the sin of the world; whether in reference to the Lamb daily offered, or whether to the Paschal Lamb, it altereth not the case: It is a Lamb, and a Lamb that must be slain in Sacrifice; yea in an Expiatory Sacrifice to take away the sin of the world. We are assured, 
Heb. 9.22.  that without shedding of blood there is no remission; and we are sure 'tis not every shedding of blood, but it is the shedding of the blood of a Sacrifice which procureth remission of sins, and this bloodshedding was not by opening and breathing a vein, but by dying to take away sin. The Baptist then applying unto Christ that ancient and lively type, telleth us, that Christ was prefigured in his state, life and death, by it. And that Heb. 9.23, 24. tells us of patterns of things in the Heavens, v. 23. and of figures of the True, v. 24. yea v. 8, 9 the whole Tabernacle, and the service of it were a figure for the time then present. Among other services, that of Sacrifices is specified as a figure serving for the present, until Christ should come and enter into the Holy Place without blood of Bulls and Goats, but by his own blood, v. 11, 12, 14. In a word, the whole of Mosaical positive instituted service was a figure and type. This part of the Law had the shadow of good things to come, Heb. 10. v. 1. 
In Sacrificiis id manifestissimum quae Sacrificium, & expiationem Messiae praesignificabant. Joh. Hoornbeek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de convertend. Judaeis, lib. 7. c. 1. pag. 452.  This very thing is most manifest in the Sacrifices which did presignify the Sacrifice and Expiation of the Messiah, as the Learned Hoornbeek hath rightly observed to our hands; from all which I do not ill to conclude, that he died a Sacrifice to take away sin, who was praesignified by the Dying Expiatory Sacrifices under the Law.   

Sect. 2.  
Secondly, It was foretold, and by the Prophetic impulses of the infallible Spirit of God revealed to the Church of old, that the Messiah should die, and particularly that he should die a Sacrifice to expiate sin; in this cause we have, among others, the testimonies of the Prophet Isaiah, 
Isa. 53.7  cap.. 53.7. He is brought as a Lamb to the slaughter; where possible may be more than a general symbolising between the Innocency, Humility and Sufferings of the Lamb slain, and Christ typified thereby; like enough there is a particular symbolising between them both as they were Sacrifices; the footsteps whereof I might trace out somewhat in 1. the word slaughter, which Prov. 9.2. seemeth to be determined to the slaying of a Sacrifice: And 2. in the word, he is brought, which Isa. 18.7. expresseth the bringing of a present to the Lord. But much more in the word 3. Lamb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, Leu. 5.7. & 12.8. & 22.28. Deut. 18.3.  which is the very word that expresseth the Paschal Lamb, Exod. 12.3. & 5. which was a Lamb to be sacrificed, Deut. 16.6. And 4. from the place which parallel to this, Act. 8.32. He was led as a Lamb to the slaughter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) what kind of slaying this was, 
A pecudum mactatione 72. alio nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocarunt. Amos 5. v. 25. Cloppenb. Scholar Sacrif. pag. 3.  let Rev. 13.8. determine where it is, the Lamb of God slain from the foundation of the world. 
Isa. 53.10.  If this be not full enough to our purpose, yet the 10th verse affordeth a plain and express Prophecy of the Messiahs dying a Sacrifice; Thou shalt make his soul an offering for sin. Indeed the Hebrews read it conditionally (if or when) but then adds a promise what shall be the fruit and effect of his Dying a Sacrifice. Now we do see the promise fulfilled in the numerous seed of Christ; therefore with reason we conclude the condition performed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Si posuerit hostiam pro peccato & reatu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie est d●lictum per Metonymiam significat oblationem pro delicto, Leu. 5.6, 7, 15. Joh. Hoornb, Socin. Confut. Vol. 2. l. 3. c. 1. p. 562.  The words of the Learned Hoornbeeck cited in the margin, shall suffice for clearing the text to Scholars, and the true reading of the words of the text in our translation, shall suffice the unlearned. In a word or two, if thou believest that this Chapter foretells the sufferings of thy Saviour; if thou believest that this text speaketh of his death; if thou believest that he is come so long ago, and died so long since, thou needest only read plain English; He hath then in his Death made his soul an offering for sin; and this was foretold by the Prophet, not in this verse only, but also in the 11th and 12th verses: He shall bear their iniquity, 
Ita in caput Hostiarum olim reatus offerentium quasi manibus imponebatur luendus caeremonialiter ibi, in Christo vere. Joh. Hoornb. lib. 3. vol. 2. Socin. Confut. c. 1.  and he shall bear the sin of many. So of old, the guilt of those who brought the Sacrifices, was as it were laid on the head of the Sacrifices by their hands, that it might be punished. Observe then how Sacrifices of old times did bear the iniquity and sin of those that brought the Sacrifices: So did Christ dying bear our iniquity and our sin; He did bear them truly, they ceremonially, as the learned Author noteth.  
To these passages of Isaiah, let us farther add those of David and Paul compared together, and we shall there find David foretelling what Death Christ should die, and Paul explaining what Death he did die, Psal. 40.6, 7, 8. with Heb. 10.5, 6, 7, 8. When he (i. e. Christ) cometh into the world, he saith, Sacrifice and Offerings thou wouldst not, etc. putting the very words of the Psalmist, and thereby assuring us that the place was to be understood of Christ, who was hereafter to be born, and die, whenas David wrote this; and who was now born, and had died whenas Paul wrote this, or rather interpreted these words of Dau●● leading us from the Sacrifices under the Law, to Christ our Sacrifice, and from the Death of those ceremonial and inefficacious Sacrifices, to this real and meritorious Sacrifice, ver. 10th and 12th. Now the whole discourse of Christ's dying a Sacrifice for us, had been mislaid on David's words, if he had not prophesied that Christ should die a Sacrifice for us. Either this kind of Dying must be in the Prophetic words of David, which are the Apostle's premises, or it could not Logically be put into his Conclusion.   

Sect. 3.  
Thirdly, Christ to die for us a Sacrifice was promised to the Church; and if it were promised, it may well be concluded that it either shall be accomplished (which is as little as an unbelieving Jew will gather from the promise,) but not so much as a believing Christian must gather, who is verily persuaded that our Jesus, the true Messiah, is already come, and hath died for us, and died a Sacrifice foe us according to the promise which is made to Zion, Zech. 9.11. As for thee by the blood of thy Covenant I have sent forth thy prisoners out of the Pit wherein is no water. In the words you have a relation of a double deliverance, set forth in figurative expressions.  
1. First, A relation of their deliverance out of the seventy years' Captivity, which God wrought for them for the Covenant sake he had made with them in Christ: this was a temporal deliverance. The  
2. Second deliverance is spiritual, and wrought by the Lord Jesus dying and shedding his blood for us. Now it is plain, This [1.] Blood denoteth a death, whoever it be that it is spoken of. [2.] Blood of a Covenant speaketh the Death of a Sacrifice in the blood whereof the Covenant was confirmed and ratified, and it is therefore called the Blood of the Covenant: this I will a little farther treat and clear. It was a very ancient rite of making and confirming Covenants in the blood of Sacrifices offered up at the time when the Covenants, and their terms or conditions were assented unto, and approved. Possibly the Feast we read of Gen. 26.30. made by Isaac, was after a Sacrifice offered, when he made a Covenant also with Abimelech, and confirmed it by Oath. However, we are assured it was a rite among the Politer Nations of the Earth, as in Homer, who brings in his Grecians and Trojans making a covenant (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Iliad. 3. Carm. 94. & 105. and confirming it by Sacrifice; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but these are alien and foreign we have surer testimony, Exod. 24.7. where a Covenant is mentioned, and this Covenant wrote in a Book, and read to the people, who therein heard the terms God proposed, and to these the people answer, All that the Lord hath said, we will do, and be obedient; they give their assent to the Covenant, on which Moses forthwith sprinkleth the people with the blood of the Sacrifices which were offered on the Altar mentioned ver. 4. and were brought by young men of Israel, ver. 5. This blood is called eminently, the blood of the Covenant, ver. 8. applied by St. Peter, 1 Ep. 1 cap. 2 ver. to Christ. So then the Covenant confirmed in blood, leadeth us to a Sacrifice dying and shedding its blood, in which sprinkled, according to the Rite or Custom, the Covenant is confirmed. So that to me there remaineth no farther scruple in this point. If any would have it cleared, that this blood is to be understood of the blood of Christ, I shall refer them to the context, viz. ver. 9 and 10. and unto Isa. 61.1. where the like delivering of the like prisoners is mentioned, and unto the Heb. 13.20. where this blood of the Covenant is called the blood of the everlasting Covenant: And let them who desire farther satisfaction, consult Commentators on the place.   

Sect. 4.  
Christ's Death was the Death of a Sacricrifice, for so it is historically declared and asserted in the history of his Life and Death, and in the writings of his Apostles penned on this subject since his Death and Resurrection. They that have wrote the story, and they who have improved it, assert the same I do. Heb. 9.26. Now once in the end of the world hath he (i. e. Christ, ver. 24.) appeared to put away sin by the Sacrifice of himself. And again, ver. 28. Christ was offered to bear the sins of many, places so full and clear, that nothing needs be subjoined for explication, Christ expressly named, and he is offered a Sacrifice, and this an Expiatory Sacrifice, and he that offered it up was the same with the Sacrifice. He offered up himself a Sacrifice, etc. So again Heb. 7.27. this [speaking of the Sacrifices offered up often underthe Law] viz. offering for the people's sins he did once, when he offered up himself. What the daily, weekly, monthly and yearly reiterated Sacrifices of the Levitical Priests could not effect, though they were continually offered, that Christ by one offering hath effected. This man (saith the Apostle) after he had offered one sacrifice for sins, sat down on the right hand of God, Heb. 10.12. For by one offering he hath perfected for ever them that are sanctified, ver. 14. He needed no more to offer any Sacrifice, forsomuch as he had obtained Eternal Redemption by that one Sacrifice of himself; and it was necessary he should once offer himself a Sacrifice, because no other Sacrifices could purify the conscience, and clear from guilt; Christ therefore did what was necessary, and having done it, sat down on the right hand of God, expecting till his enemies were made his footstool, and interceding that his Redeemed might be blessed with a full deliverance. In one word, the Apostle Ephes. 5.2. tells us what Christ did, and what acceptance it found with the Father. Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour. Thus express is the Scripture in this point.   

Sect. 5.  
Lastly, It is more than once assumed and taken up as an unquestionable truth, and of indisputable certainty. So Heb. 8.2. we have such an High Priest who is set on the right hand of the Majesty in the Heavens. Here it is assumed without particular proof, that he had offered a Sacrifice before he sat down, etc. and so ver. 3. makes it necessary he should have somewhat to offer; and ver. 4. assures us, that the Levitical Priesthood and Sacrifices, were examples and shadows of this our High Priest, and the Sacrifice he hath offered which was more excellent than those typical ones were; to this add Heb. 5.5. Christ made an High Priest, and ver. 6. a Priest for ever, and after the order of Melchisedeck, ver. 10. Now whoever is an High Priest, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins, ver. 1. Christ then our High Priest as such, and because he is an High Priest for us, must offer some sacrifice for us. Now the blood of Bulls and Goats, and in a word, all corruptible things, are secluded from being this sacrifice; and the Lord Jesus in his own person is supposed and taken undoubtedly to be this sacrifice. Without dispute, the 9th chap. 25th verse, speaks this truth; for the Levitical High Priest went into the holy place with the blood of others, but Christ did not so enter when he entered, for he entered not in by the blood of Goats and Calves, but by his own blood, cap. 9 ver. 12. did he enter into the holy place, having obtained eternal redemption for us. These, with many more which might be added, comprise what we affirm, That the Scriptures do in many places assume it as a thing certain in itself, that Christ died a Sacrifice for us. To conclude this Chapter, and this general head of our discourse in a few words, thou who professest thyself a Christian, either professest thyself a Christian, either professest this truth, or knowest not what a Christian is made up of, and needest to be catechised in the principles of thy Religion; to which I recommend thee for better instruction.    

CAP. II. Christ a Man, yet a Sacrifice for us, and how this could be.  
OUR next undertaking must be, what standeth second in our Promise, a discovery how this can be, that a Man should be a Sacrifice. Is it not an inhuman cruelty to offer a reasonable creature in sacrifice to God? Are not the Nations abhorred as barbarously savage and bloody who used it? and hath not God expressly forbidden it? How then could Christ so excellently and transcendently holy, pure and innocent, be made a sacrifice for us? This I shall endeavour to answer in these following particulars.  

Sect. 1.  
There is no doubt to be made whether sacrificing of men were abominable in the sight of God and sober men; God infinitely detested it, and sober men have unanimously condemned it. This was, and ever will be, a bloody murdering of the creatures, never an acceptable worshipping the Creator.  
He that was a murderer from the beginning, and delighteth in the death of man, put his Idolatrous worshippers upon this diabolical practice; and they who exercised their pretended Religion in such sacrifices, did sacrifice to Devils, not to God, Psal. 106.37. and shed innocent blood, ver. 38. In which passage you see whom such sacrisicers worshipped, and in what account they and their worship was had with God; the Lord tells you truly who it was these men worshipped, and what truly was the thing they did, it was murder. Israel had a strict prohibition against this practice, Levit. 20.2, 3, 4, 5. and God doth dreadfully threaten him that shall dare to do so. The blood of Bulls or of Goats could not by their own worth please the Lord. The blood of man could not but by its cry to the Lord awaken him to an abhorrence of the deed, and punishing the doer.   

Sect. 2.  
Albeit none may shed the blood of man in Sacrifice, yet the life, strength and whole of man should be Sacrificed, that is, consecrated to, spent for, and offered unto God, which in a borrowed or figurative manner of speech is called, and well may be so called, a Sacrifice. The scripture gives this name where there is neither life of Beast or Man taken away. The Contrite heart is a Sacrifice which God will not despise Psal. 51.17. In this sense the Apostle would persuade the Romans to give up themselves, their body's Sacrifices unto God, Rom. 12.1. And conversion of the Gentiles was an Offering or a Sacrificing of them unto God, 
Heb. 13.15.  Rom. 15.16. The praises we offer to God; but much more the whole Duty of a Christian is a Sacrifice. 
1 Pet. 2.5.  This Metaphorical Sacrificing ourselves and ours, is both our duty, and acceptable to God. Although none may in Sacrifice take away the life of another man or of himself; yet every man ought to make his life a sacrifice unto God: This kind of Humane Sacrifice is our Reasonable service.   

Sect. 3.  
When the Scripture is express in any point, I have no reason to be doubting whether it were so, nor liberty allowed to my curiosity to inquire how it could be so, or to Dispute that it either could not be, or that it ought not to be so. My Faith tells me, and my Reason consenteth to it, That it is so, because God saith it, and that it might well be so, because God hath done it. God sent his Son in the likeness of sinful flesh; this speaketh the Incarnation of Christ our Lord, and for sin, this speaketh the end why God sent him, viz. that by a Sacrifice for sin he might condemn sin in the flesh, Rom. 8.3. ver. And the same Apostle informeth me 2. Cor. 5.2. That God hath made him to be sin for us, and if you inquire how Christ was made sin, I shall answer in the words of a learned pen, viz. He was a Sacrifice not for his own sin, but for our sin. 
— Nimirum hostia fuit pro peccator non suo, sed nostro. Joh. Hoornbeek. Socin. Conf. Vol. 2. l. 3. cap. 1.  Or if these places seem to be more obscure than to be clearly discerned by you who read them; yet when you read that he is our High Priest, Heb. 8.1. a minister of the true Tabernacle which the Lord pitched, ver. 2. That he was ordained to offer sacrifice (answerably to the type) ver. 3. and all this by God's appointment; either find me out a more likely sacrifice, or conclude with me that he did by divine ordination offer up himself a sacrifice for us. In the Apostle's words Christ being come an High Priest of good things to come, by a greater and more perfect Tabernacle not made with hands, etc. Neither by the blood of Goats and Calves, but by his own blood he entered in once into the holy place, etc. Who through the eternal Spirit offered himself without spot to God, etc. Heb. 9.11, 12, 14. In these words, I say, my doubts find a full answer. My God tells me it was done, and if my reason do not comprehend why it should, or how it could be done, yet it subscribeth the certainty which is revealed, and the congruity of it, because he hath done it, who doth all things with wisdom and holiness.   

Sect. 4.  
I answer, that whoso will compare Christ with others in this case, compareth those who cannot be found just equals, there is a very great disparity between our Lord Jesus and any other who shall be compared with him, and therefore I doubt not to aver, that there must be allowed as great disparity in the thing debated, as there was disparity between the persons; albeit none else might, yet he might do this extraordinary thing. There are four things wherein he excelled all others. As  
First, He was absolute Lord of his own life, he had power to lay it down for his, if he so pleased, John 10.18. I have power to lay it [life] down. This is more than an ordinary person can say of his own life, which he is accountable for to many others, as to Governors, Relations, and such as he may benefit, for whom he should live. Christ therefore might manifest by an unusual and Extraordinary disposal of his life, how he was, more than ordinary men can be, Master of his life.  
Secondly, He had power in his own hand to raise himself from the dead, which is more than the combined power of created Agents could do, for any man that should yield himself a Sacrifice for others. He had power to take up his life again, John. 10.18. now this doth alter the case much, others may not because they cannot rescue themselves from Death. He might, for having laid down his life and died for his, he might resume his life and live as he doth to the unspeakable good and safety of his.  
Thirdly, He had special commission from God to do this, Joh. 10.18. Now undoubtedly where the authority of the Father concurreth with the authority of the Son, there can be no reasonable question asked why Christ might become a sacrifice for us, when we may not become sacrifices for others. The case is infinitely different.  
4. Fourthly and lastly, Christ was Sacrificer as well as Sacrifice, and that no ordinary person could say for himself; if any other be made a Sacrifice, the Sacrificer must be some other man who is under a strict law of God, not to lay his hand on the life of his Brother; so that if a strong impulse moved me to be Sacrifice for other, yet as strong Prohibition lay on him not to touch my life. But in this extraordinary Person both do concur, he is the Lamb of God slain, and he the great high Priest to offer it unto God.  
Next I am engaged to inquire what is comprised in every such Sacrifice, dying for him that offereth it, and so what particularly is comprised in Christ's dying a Sacrifice for us. In answer, to this I conceive that every such sacrifice doth comprise really or intentionally these six things, of which briefly.  

Sect. 1.  
1. Substitution or being set in the stead and room of the person or persous for whom it was to be offered Leu. 1.4. who brought the sacrifice, was required to put his hand upon the head thereof, and it should be accepted for him. And Levit. 4.15. They must put their hand on the head of the Bullock, etc. by which ceremony was denoted the substitution of the sacrifice in the stead of him who brought it. As in the substitution of the Levites for the service of the Temple instead of the firstborn of all Israel, Numb. 8.10. The children of Israel shall put their hands upon the Levites, for they are wholly given unto me from among the children of Israel, instead of such as open the womb, even instead of the firstborn of all the children of Israel have I taken them unto me, ver. 16. Here the substitutions of these persons is signified by laying on of the hands of Israel; so also in sacrifices.   

Sect. 2.  
A second thing contained in a Sacrifice, was the imputing or transferring of guilt and crime, the Sacrifice stood charged with sin and guilt. The Hebrews had the same name for sin and sacrifice, as it is well known to every sinatterer in their tongue or customs; and the Apostle doth imitate them when he affirmeth that Christ was made sin for us, 
Leu. 10.16.  2 Cor. 5.21. & Rom. 8.3. for sin (Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i.e. a sacrifice for sin, Levit. 16.16. The sin-offering did bear iniquity, viz. the iniquity of the Congregation; and the Scape-Goat had the sins of Israel put upon it, 
Hazazel— [●hircus peccati] atque omnes iniquitates Israelis super illum sunt juxta illud, & feret, etc. Rabbi Eliezer.  and the Goat did bear the iniquity, and carry it away into a land of forgetfulness, Levit. 16.21, 22. Whatever sacrifice for sin either the superstition and will-worship of men without direction from God did substitute in their own stead, and did offer for their own sins, on it they thought they did transfer both their crime and its guilt, and hence promised an impunity to themselves. And whatever Sacrifice by God's own appointment was offered for expiation of sin, had certain ceremonies prescribed, whereby was signified this transfering of guilt, this imputing of the crimes of the offerers.   

Sect. 3.  
3. The Substitution & Imputation were followed by a confession of the offerer acknowledging his offence against his God whom he did tacitly (at least) justify as one who was injured by the offence, and who might justifiably destroy the offender. Every one confessed his guilt who brought an Expiatory Sacrifice. There needs no other evidence of my crime, than my own entreaty, that my Sacrifice may expiate for me, who prays for a pardon, confesseth by his guilt he needeth a pardon. If the Poet had not spoken of transgressors, and who had offended, he would not have brought in the person speaking thus— Sanguine placavi Divos, 
Cum sis ipse nocens moritur cur victima pro te.  by blood of Sacrifice I have appeased the incensed Deities. He was nocent for whom a Sacrifice died. In a more lofty strain the Prophet Micah, cap. 6. ver. 6, 7. ascertaineth us that the Sacrifice, whether Rams or Calves, or fruit of the body, in what exuberance of measure can be imagined, it is all for transgression, for the sin of the soul. In the solemn offering on the day of Expiation, God commanded that the iniquities of the house of Israel should be confessed over the head of the Scape-goat, Levit. 16.20, 21.   

Sect. 4.  
4. Then must the Sacrifice be slain, the Penalty due to the offence, and the execution thereof hanging over the head of the offender, are thus derived upon the head of the offender his Sacrifice. That creature which was made a sin-offering, was sure tody for it. I might exceed in prosecuting this particular, but I will not; you read the General rule, Leu. 1.2. The offering of the cattles, herd or flock, God required, if a Bullock it must be slain, ver. 5. If of the flock, whether Sheep or Goat, it must be killed, v. 10, 11. If a Fowl be offered, it must be killed; also ver. 15. Sacrifices were ever next door to death, Nay Scripture speaketh concisely, calleth Sacrifice the Killing of an ox Jsai. 66.3. And the Author to the Hebrews speaking to them in their own dialect concerning matters of their own intimate acquaintance, compriseth all in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shedding of blood Hebr. 9..22. Which must not be understood of the shedding of a little blood by opening a vein or giving a wound, but of that shedding of blood which was in use in slaying their victimes which bled all out of their veins, and which blood [the Horns of the Altar being sprinkled with some small portion of it] was wholly poured out at the side of the Altar, Leu. 4.34. This was so in separable to Sacrifices that when Superstition had devoted a child [though to an idol] the Fathers will spare the dearest pledges of their love, They could see, they must kill their Sacrifices, they could not see, they ought not Sacrifice their Children. Natural affection was not able to divert them from cruelty and unnatural inhumanity when Idolatrous superstition had engaged them in a Murderous vow. But the Ignorance of these savage brutes may somewhat enervate the testimony I bring from them; be it so, yet hear one that cannot be excepted against in this point: when Abraham was commanded to sacrifice his Son, he obeyed the command, and shown at once how he understood God's command, and wherein his own obedience consisted when he put out his hand to slay his Son Gen. 22.10.   

Sect. 5.  
5. Expiation made in order to settling a Peace between God and the offender, was a fifth thing comprised in a Sacrifice. It is not much to my present purpose to discourse on the Nature of this Peace, and the connexion of it unto sacrifices which does depend primarily on the institution and warrant we have to offer them. He rested in a false Peace, who offered up a Sacrifice without a warrant from Heaven; and he found no true Peace, who offered otherwise, with other heart, affections and design than God required. The Sacrificer aimed at an expiation of his crime, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Il. 10. car. 495, 496, 497.  a settling of that peace which his offence had disturbed, and a reconciling himself to an incensed Deity, which I might trace out in the Victims of Idolatrous Heathens; but I shall choose a fairer, and a more sure path to follow, until I have given you view of this thing. Levit. 1.4. He shall put his hand upon the head of the burnt-offering, and it shall be accepted for him to make atonement for him. Here is the main end of Sacrifice and Sacrificer, viz. that the Sacrifice may be accepted, and an atonement may be made for the Sacrificer. So the sin-offering was to make atonement, that the sin might be forgiven to the Sacrificer, Levit. 5.20, 26, 35. In like manner Sacrifices for sins of ignorance were appointed of God himself to take away guilt, to make atonement, and to procure forgiveness of the error, Levit. 5.17, 18. jest farther displeasure broke out against him.   

Sect. 6.  
6. A recovery of the favour of God, or the restitution of the offender to that good opinion and esteem which he had before he offended. The Sacrificer hoped that his errors being expiated and forgiven, he should regain the Love of his God, who justly might be displeased with him for his offences. The conscience once set upon removal of guilt, judgeth his work but half done, unless it recover the Favour and Love of its God, on better principles, and stronger desires it sueth [as Absalon] for a sight of the King's face. 
2 Sam. 13.32.  And this seemeth to me the chief and ultimate end of Sacrificers, who know what they go about when they sacrifice unto God; and indeed it seemeth contained in the Hebrew phrase, which we render accepted, Leu. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I am sure is contained in the promises God hath made of accepting the Sacrifice of every one who offereth to him according to his mind and will. The benevolence or good will of God which is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satisfieth the soul, and the soul seeketh it in its sacrifice. Wherewithal shall I come before the Lord? Mich. 6.6. seemeth the proper and natural enquiry of each Sacrificer. How shall I meet the Lord as my friend and favourer [so the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth] and so the other part of the question importeth, 
Neh. 13.2. Deut. 22.4.  will he be pleased, etc. ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The recovery of the Divine Favour is worth our best and costliest sacrifices, and may well be made our aim in sacrificing. In brief therefore, Christ a Sacrifice for us was substituted in our room, was charged with our guilt, recognized our faults, submitted to their punishment, made our atonement, and recovered the Favour of God for us. This great achievement is comprised in this small and short phrase, Christ Died our Sacrifice. Each of which particulars might easily be showed in Christ's Sacrifice; but when we have showed they are contained in all sacrifices, it cannot be reasonably doubted whether they are contained in the Sacrifice of Sacrifices. This most excellent and transcendent Sacrifice could not want what was found to perfect less worthy Sacrifices. He that was the completion of all Mosaical Sacrifices, must in reason be supposed to comprehend all perfection typified in those which were shadows of him. And so I pass unto the fourth proposed General.     

CAP. IU. Particular Graces hereby Improvable.  
THE consideration of Christ dying our Sacrifice, will afford us arguments well suited to excite our languishing graces, and to strengthen our infirm graces, which ought to be more especially found in us, and acted by us in our approaches to the Sacrament of the Lord's Supper, as shall particularly be be showed in these that follow.  

Sect. 1.  
Repentance is unquestionably a Sacramental Grace. None is fit to commemorate the Death of Christ, who repenteth not of the sin which occasioned his Dying. The weeping eye, and mourning heart, are exceeding lovely to the Lord at his Table. A Repenting soul is a welcome guest there. Now let me trace Repentance through these paths. and see as we go how it may be suitably fitted with improveing arguments from Christ our Sacrifice.  
1. Repentance beginneth ordinarily in a conviction of sin, not in general only, but particularly in the convictions of our own sin. The righteous need no repentance, 
Mat. 9.13.  it is the Sinner which is called to repent; so long as a proud Pharisaical opinion of our own Righteousness is maintained by us, we shall never embrace the practice of Repentance.  
2. Apprehension of danger either attends or flows from this conviction of the sinner, and this forwardeth his repentance; the shameful, cursed death sin deserveth, and the sinner feareth in the midst of his sorrows, hath strong influence upon the soul to grieve for self-undoing sin. Although a secure unconvinced sinner blesseth himself, and feareth no danger, the awakened convinced Penitent apprehends greatest danger from his sin.  
3. Consternation of mind, or Amazement at the sight of sin and danger unavoidable, for aught the man can do of himself for his own help, this I might call [if none will be offended at it] a seasonable and profitable despair of ourselves, while we consider ourselves and observe what we have done, what we deserve what God hath threatened, and what millions do, and must for ever suffer for sin.  
4. A mixture of Hope that there may be, and of Desires that there should be, and of enquiry whether there be not some effectutal help & remedy to be obtained. The awakened soul doth as it were look about to see what or whence its help may come. Enquireth what shall I do to be saved? How shall I escape? etc. Now when it descryeth mercy to be had upon its Humbling of itself before God, upon condition of sorrow for what is past, and of hatred of sin for time to come, the Penitent soul set's itself to exert all these, and in a vigorous, constant, uniform exerting these, consisteth the whole life and Practice of Repentance: And I hope I shall clear it. Christ considered Dying, our Sacrifice will be an awakening consideration preparatory to, and promoting of this Repentance in its farther Exercise and Growth.   

Sect. 2.  
Christ Dying a Sacrifice well considered, will conduce much to the Convincing us of a state of sin, and that we were in particular involved in it, we were sinners, and the righteous Law of God imputed the sin to us, and the righteous Judge [whose it was to execute the Law] accounted thee and me, and every one of the children of Adam [as we are] transgressors of the Law; if thou seest not this, look to the Lord Christ a Sacrifice for sin, and ruminate what answer thou canst make to these few Questions.  
1. What need had there been of a Sacrifice for sin, if there had been no sin to expiate by Sacrifice? There is certainly sin committed where 'tis necessary to take away wrath by a Sacrifice. There is sin of the soul, wheresoever an offering for sin is appointed. Tell me then, seeing Christ was made an offering for sin, what was thy state and mine? and what was the state of all men for whom he became a Sacrifice?  
2. Couldst thou escape the imputation of sin, when Christ a Sacrifice for sin could not escape it? Can he not be a sacrifice for sin by a voluntary susception of our cause, but he must bear our guilt? and shall we judge it likely, reasonable, or indeed morally possible, that our wilful transgressings of the Law should be passed over, not imputed? If thy sins were imputed to thy sacrifice, doubtless they had been imputed unto thyself, if thou hadst not had a sacrifice. Stand then a while, and view this: No need of Sacrifice to expiate where no sin is; but alas I needed such a Sacrifice: No need of Sacrifice where no guilt is imputed; but I see my sin, I see 'tis imputed, I must not delay or trifle in this matter; my sin is evident, its imputation is certain; it will be laid on my own head, or on my Sacrifice, and oh how impossible is it I should escape the imputation of it, if I carelessly neglect this great Sacrifice! For,  
3. Whose is the guilt? is it his? or is it mine? who deepest in the guilt? he who did no guile, or I who am full of guile? who nearest the crime? he who never did it, or I who very wickedly committed it? Did God impute it to him, and can an unhumbled sinner think God will not impute it unto the committer of the sin?  
4. With whom was God angry? who was it against whom offended justice was most incensed? was it against him that was the Sacrifice, or against him that needed the Sacrifice and brought it? undoubtedly the Sacrifice can bear no other displeasure than what it bears for him whose Sacrifice it is, and for whom it is offered. And canst thou hope guilty offenders may escape, when guiltless victims are charged with another's guilt, and suffer another's punishment?  
5. Who hath greater share in the Love of God? had Christ, thy Sacrifice for sin, or hadst thou, for whom he became a Sacrifice? I know thou wilt not pretend a comparison with Christ the only begotten of the Father; thou darest not think but his share was greater in his Father's love, as his love, obedience and likeness to his Father was greater, infinitely more excellent than thine was, or could be. Tell me then, if God imputed sin to the Son of his Love, when his Son had undertaken to bear the fault and punishment of offenders, will he, thinkest thou, spare those who hate him, and might justly be hated of him?  
6. Would God admit his Son, his eternal Delight, to be thy Saviour on no other terms than that he should as a Sacrifice take upon him, and bear the sins of his people imputed to him, that they might not be imputed unto them; and dost thou not believe, canst thou persuade thyself to imagine that thou mayest, though a sinner, yet not be charged with thy sin? Dost thou not clearly discern that God will charge sin either on the sinner, or on his Sacrifice?  
In a word or two, whoever knows that Christ was made a Sacrifice for sin, knows also that they were under a state of sin, for whom he was made a Sacrifice; and if thou art a Christian, and professest that Christ was thy Sacrifice, thou dost thereby confess that thou wert under a state of sin; that unless mercy toward thee impute thy sin to Christ, justice will impute it unto thy own self. View these these things, and weigh them impartially, possibly they may prevail to the convincing of the heart of its sinful state, and of the certainty of a future imputation of sin, unless it be prevented by repentance. And lest thou shouldst flatter thyself that there is little or no danger in appearing before God under imputed sin, I advise thee to consider   

Sect. 3.  
The greatness of thy danger, as it will appear in thy Sacrifice. See if thou mayest not descry  
1. Death as certainly following thy Sacrifice, as imputation of sin did follow the substitution of a Sacrifice. He must die who took thy sin upon him; he cannot escape who is thy Sacrifice. If Christ taking thy sin on him, could not have the Cup pass from him, thinkest thou there can be any thing but death awaiting thee under thy sin? is not here danger? is not here great danger? I know not what may be accounted danger, if death be not; I know not what is greatest danger if death under imputed sin be not.  
2. Was not the Death of Christ thy Sacrifice full of sorrows and grief; he was a man of sorrows, and acquainted with grief, Isa. 53.3. and if his life were spent in sorrows, I am sure his death was full of them. Look on him his in agony in the garden; explain me the meaning of those unparallelled drops of blood; tell me the story of his enemies cruelly buffetting, spitting, crowning him with thorns, and forcing those into his tender temples, his blessed head: These were preparatory griefs; was ever grief like this? this thy sin deserved; this thou must if Christ had not suffered; thou must have been the scorn and triumph of Devils, who forever would torment and wrack thee. What then judgest thou of death thus aggravated? what thinkest thou of the grief and pain of his soul when hands and feet were nailed to the Cross? when he hanged there under the sharp pains of a lingriug death? what grief was that breathed out itself in that, My God, My God, why hast thou forsaken me? I speak not of the acuteness of his pains, which the Schoolmen speak of. Let me obtain thy sober thoughts of the sorrows of our Dying Saviour and Sacrifice, and then say whether there is danger, and how great the danger of thy sin is? then say, canst thou think of thy danger without fear and astonishment? what will become of sinners under the burden of sorrows which their sins deserve, and God will heap upon them?  
3. View the person who thus suffered, view him, I say, in all his Interresse in the Father's love, in all the Privileges of his nature, person and office, in all the perfection and excellency of his obedience; and see whether any one, or all these could exempt him from, or defend him against that flame thy sins had kindled, and which his blood alone must quench, or it will burn for ever; and when thou hast thought of this, then tell me thy danger.  
4. Was not his power and strength, the power and the strength of a God, united to the Humane Nature, to support it, and yet for all this his Fears, Dangers, Sorrows, were enough to try all his power; and albeit he conquered, yet not without a bitter conflict. How then couldst thou have escaped or born these dangers? Thus make an unconvinced heart look on sin in its Sacrifice, make a self flattering, secure, fearless heart look on the certainty, and greatness of its own danger in the sorrows and grief which fell upon Christ our Sacrifice; when thou hast proceeded thus far in this Matter, bring thyself to determine these two things, (1.) whether thou canst bear all the misery which sin deserved, and all the sorrows this Sacrifice did sustain? Canst thou bear the displeasure of the Almighty? if thou thinkest thou canst, I pity, and mourn for thee; if thou thinkest thou canst not, then (2.) say, canst thou find out a way for thine escape? if the infinite wise God hath not found out any expedient beside this; dost thou think thou canst find it out? well then, if it be intolerable, and thou canst not bear it, if unavoidable, and thou canst not fly from it; what remaineth but being shut up under sin [as the Scripture speaketh] thou shouldst also be shut up in Prison, reserved for the day of Execution, without any hope in thyself, for thou readest thy guilt in the Imputation of sin to thy sacrifice, thou readest thy death and danger in the death of thy sacrifice, thou readest despair in the unsupportableness of the misery, and in the unavoidableness of its approaches; thou art undone, and miserable in thyself, which cannot but end in consternation of mind, and amazement, and likely may break out into such inquiries, who can dwell with devouring Fire, with everlasting Burn? who shall deliver us from wrath to come? how shall I escape such great misery? what shall I do to be saved? Is there not yet Balm in Gilead? is there not a Physician there? may not this wound be healed? dost thou begin thus to fear and inquire? I send thee to this Sacrifice for hope and help.   

Sect. 4.  
4. Although the death of thy Sacrifice did preach thy danger, and thy helpless state in thyself, yet doth it also preach help for thee in another; it proclaimeth hope of escape; for here is a Sacrifice for sin, and where a Sacrifice is admitted, the offence may possibly be remitted, and the offender may be reconciled. They that sought out and prescribed their own sacrifices for their Gods, maintained their false hopes by this mean. And the carnal Jew mistaking the nature of his sacrifices, kept up his presumptuous hopes by the same means, concluding his peace was made, because the sacrifice is offered: But he among the Jews who understood the Institution, Nature, End and Use of the Propitiatory Sacrifices, did obtain at first, and did maintain unto the last a sound peace between his God and his soul. Where there is an appointed sacrifice, there is an open and plain declaration of our apprehensions, that 1. Our sins are expiable. 2. That sacrifice is the way of expiation. And 3. That this sacrifice is believed by us, fit to expiate our offence. These are the common, if not universal suppositions of all sacrificing offenders. Now beside these common inducements of our hopes, let me acquaint my Reader with two things.  
1. That God hath admitted this sacrifice whose Death we commemorate in the Sacrament. Albeit he checked the formal Jew, and rejected the Idolatrous Heathen and their sacrifices witha Who hath required this at your hands? yet he never will discourage any one who tenders to him by a hand of faith this Propitiatory Sacrifice: He will admit this, if thou canst present it to him by faith. Lift up therefore the feeble hands, the drooping head, the fainting heart; there is hope, nay assurance that sins may be expiated. For  
2. This Sacrifice is of God's own appointment, he provided it; when we were at a loss, and could not find wherewith we should come before the Lord, and bow ourselves before the most High God; when the fruit of our body could not expiate the sin of our soul; when finite wisdom was non-plused, than the Lord discovered his Grace and Mercy, and chose out a sacrifice for us; he prepared this sacrifice: We may (as Abraham said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) varying the tense say, God hath provided himself a Sacrifice. This he shadowed out to us by prescribing all his Sacrifices. This he telleth us when he saith, He prepared a body for Christ, when he saith, He sent him, and gave him to be a propitiation for us, and sealed him, etc. and such like expressions. He, the Lamb of God, because ordained of God, was our Sacrifice. These two things considered, let the guilty, convinced, fearing and almost desponding soul, debate the case against his own fears and distrusts. Put such Questions to an issue.  
1. Shall I despair when I have a ground to hope? Let him embrace his despondencies who cannot see a ground for hope; my heart breaks not while my hope is whole and unbroken.  
2. Are not those hopes well bottomed which are built on the assurance that sins (my only dangers and fears) are pardonable? Cain perhaps would have hoped if he had apprehended his sin pardonable. And I am bound to hope, because God assureth me by this sacrifice, that my sins are expiable, and may be pardoned.  
3. Why is there an Expiatory Sacrifice admitted, nay provided by God himself, who is the supreme vindex culpae, and who alone had jus poenae, the power of executing punishment on the offenders? Hath he appointed a Sacrifice to expiate my sin, and can it be that my sin remaineth inexpiable, unpardonable? Is not that sacrifice sufficient which God himself findeth out? Away with unreasonable fears! banish forever sinful distrust! Here's a Sacrifice to atone my offended Lord, of his own providing, and will he not accept it? I will tender it, I will mention it; he will not refuse his own choice.  
4. Can any one be found who miss the benefit of a pardon, that sought it in the blood of this Sacrifice? Oh that I could believe and hope until I heard of one so disappointed! then should I never be ashamed. Hath he not put away sin by once offering of himself? and hath he not by one sacrifice forever perfected those that believe, that are sanctified?  
5. Am I not one who may betake myself to this sacrifice? What should more hinder me than others? Am I excepted out of the Act of Oblivion? Why may not my sins be laid on this Sacrifice? Do I not read that he liveth for ever to make intercession for those that come to God by him? Oh glorious hope! Intercession for all that come to God by him! Then cheer up doubting heart, here is a sacrifice for all that come to God by him; for this Intercession is an act or exercise of Christ's Sacerdotal Office subsequent to, and dependent upon his foregoing Sacrifice. He sacrificeth for as many as he intercedeth; if then the Intercession of Christ can impetrate and obtain favour, it is because the Sacrifice of Christ hath expiated thy sin and crime.   

Sect. 5.  
5. Thus far Gild, Danger, and Fears may by eyeing the Sacrifice, convince the sinner how seasonable a good hope would be, and this Sacrifice showeth how good the believer's hope is. Now would it well become the soul to humble itself, and if thou find thy heart remain still proud and unhumbled, ask it these Questions over thy Sacrifice.  
1. Canst thou be proud, and yet be found worthy to die in thy Sacrifice? can this be born? wilt thou confess death is thy desert, and yet bear up as if thou wert innocent, and in no deserved danger?  
2. Canst thou be proud of any thing so long as thy life is the fruit of an Expiatory Sacrifice? Thou livest by the death of another, and wilt thou pride thyself as if thou neededst not any one's help?  
3. Canst thou confess guilt, and yet profess a thought of worth in thyself? How shameless is that pride which at the bar confesseth its Gild against the Law, and advanceth itself against the Lawgiver! It is a most unseemly thing to behold a heart rising with pride, and falling in a Sacrifice. Let thy humility then suit thy state as it appeareth in thy Sacrifice, and I dare say it will suit the state of thy soul in its repentance, and mourning for sin.   

Sect. 6.  
6. Fountains and Springs lie deep, & where the soul is laid thus low, if it doth not freely and spontaneously weep, bring its Sacrifice into sight, let that be viewed; see it standing before an offended and displeased God, who was provoked by thy sin, look on it loaded with imputed guilt. Alas my sin lieth upon it; observe thy Sacrifice falling before the Altar, and say, alas! was not this for my sake? should not I have fallen thus if he had not? He bled, and out of excess of love to me, poured out his life for me; he groaned, sighed, breathed out his soul for my sake, and could he do more? alas! have I brought my Sacrifice to this? was ever man more unhappy to his friend, to his Brother? how hard are those stony Rocks? how dry that flinty heart which gusheth not out with tears in Remembrance of these things? My dearest Lord pity unrelenting souls, and oh! give a mourning heart that may be more equal in its griefs, and sorrows, in its tears and sympathies! how many eyes weep at news of an endangered, troubled, imprisoned and wracked friend! How many hearts are softened, melted, and broken with the sweats, burning— fits and Agonies of a dying man? yea how many melting hearts, and weeping eyes? how many compassionate discourses on the death of some one deserving more than Law inflicts for his breach of the Law? But how few over a suffering, bleeding, dying Saviour and Sacrifice? whither are the compassions of men and women fled? where may they be found? where shall we seek? or how shall we woo and prevail with them? Lo! their friend and Lord charged with their guilt, sweeting under its weight, groaning under its penalty, sighing with sobs that drew blood out of his veins, bleeding, dying a Sacrifice, loaded with our deserved punishment. And few alas! very few grieving hearts, weeping eyes, or mourners for their want of tears Lord! give more, that I may give some tears, to wash thy bleeding wounds.  
A second grace requisite to a Christian in the commemoration of the Lord's Death at the Lord's Supper, 
2d. Grace, Faith exercised and improved.  and improveable on consideration of Christ dying a Sacrifice is Faith, a grace indisputably necessary to him that will come duly to that Ordinance; and therefore I lay not out any time or pains on the proving thereof; a grace well improveable, by consideration of Christ dying our Sacrifice, on which I intent to insist next.  
The Death of Christ under the notion of the Death of a Sacrifice, will improve the Believer's Faith; which I hope will be manifested when we have viewed the grand concern of Faith in these three particulars. 1. It's Expectation, or the things it waiteth for. 2. The grounds of its Expectation and waiting. 3. The present actings of Faith, whilst it is assured there are such things to be expected, and whilst it is persuaded and resolved to wait for them. Of all which in order.  

Sect. 1.  
1. Faith hath its expectation, and looketh for things that are not seen. Things hoped for, as Heb. 11.1. And these are great things. As,  
1. A publck, solemn, full and clear absolution from the charge of sin and guilt, which Satan, Conscience or the Law might load us with. Faith looks to that word, John 5.24. He that believeth shall not come into condemnation. Faith waits for that day, 2 Thes. 1. v. 10. When the Lord shall come to be glorified in his Saints, and to be admired in all them that believe. Faith hearkneth for that awakening voice, Matth. 25.6. Behold the Bridegroom cometh, go ye out to meet him. The Believer expecteth a justification from all things from which he could not be justified by the Law of Moses, Act. 13.38, 39 when he shall be declared blessed, when he shall be accounted righteous; and as such shall enter into the possession of a Kingdom of Righteousness, Mat. 25.34, 37. with 46. ver.  
2. The Believer expecteth, 
Totus mundus expectat illud tempus quo illi qui sunt Filii Dei manifestabuntur.  and with Faith waiteth for a public declaration or manifestation of his Adoption and Sonship, Rom. 8.19. The whole world expecteth that time wherein they who are the children of God shall be made manifest; as Vatablus noteth on the place. And this I take to be the Apostle's meaning, Col. 3.4. You shall appear with him, i. e. you shall be publicly declared the children of God through Christ. And though it do not appear what Believers shall be, yet when the Lord appeareth, they shall appear his Sons and daughters also, 1 Joh. 3.2.  
3. The Believer looketh for a public and glorious inauguration or coronation. Come inherit the Kingdom, Matth. 25.34. is the happy investiture which Faith expecteth. Now there is a Crown laid up for us, than it shall be set upon our heads, 2 Tim. 4. ver. 8. It is already intended and promised, than it shall be given. Faith expects that joyful day of rewarding the Spiritual Champions. Here they run, there they are crowned. Now the Believer warreth, than Faith triumpheth, 1 Cor. 9.24.25.  
4. The Faith of a Believer looketh after a reward for all its obedience, whether active, conforming to the Precepts and Rule of Christ, or passive, bearing the Cross of Christ. It is one of the excellencies of the Law of Faith, that as it commands no more than it enableth us to do; so it rewardeth no less than we have done. The distribution grace doth make, is first so much as we need to work, and next, so much as we have wrought, the Believer receiveth according to his works, Matth. 25.35, 36. And when grace hath thus distributed to each, then shall we find our labour was not in vain, 1 Cor. 15. v. 58. That the Lord was not unrighteous to forget our labour, Heb. 6.10. Then shall we fully understand that the Believer is blessed, for that his works do follow him, Rev. 14. v. 13. Faith expects that the light and momentany asslictions should work for him a far more exceeding and eternal weight of glory, 2 Cor. 4.17, 18. We expect a glory to be revealed, with which these light afflictions of this life are not worthy to be compared, Rom. 8.17. Such are the expectations of Faith, and may well be confirmed as rational and justifiable, by the consideration of their being built upon the Death of Christ our Sacrifice. For  
1. Doth a Believer expect absolution? why should he not? Christ his Sacrifice hath born his guilt and punishment. Or Secondly  
2. Doth a Believer expect a declaration of his adoption to be a Child of God? this is no more than the promise of the Covenant ratified in this Sacrifice, God will be his Father.  
3. Doth the Believer expect an investiture into a Throne, Kingdom and Crown? why all these are by Christ our Sacrifice procured for us, after they were forfeited by us.  
4. Doth the Believer expect a reward for all his obedience both active and passive? well. He may; For all his obedience is advanced in its worth by this blood sprinkled on it. This Sacrifice hath merited it, albeit our obedience could not; this, [in the Apostle's words] one Sacrifice hath for ever perfected them that are sanctified, Heb. 10.14. Faith exceeds not its bounds when it expects consummate, and full Perfection of happivess. These are the Grand expectations of faith, let us view how justifiably faith may expect all these since that the foundation and ground of faith's expectation is secured and made good by the Death of Christ our Sacrifice.   

Sect. 2.  
2. The Foundation or ground of Faith's expectation is the promise and covenant of God; upon this Faith builds its hopes: before God promiseth we may repose some kind of trust that he will do good for us, but we cannot firmly and properly believe: the Mariners Jonah. 1.6. had some hope and trust that God would show them mercy, but this amounted not properly to a degree worthy the name of faith, it rested still upon the Divine Goodness; possibly God will think on us, but it had no promise on which it might conclude, God will think on us for good. But now when once God hath promised, and given out the word of Grace and Mercy, the soul findeth a fit ground to build its faith upon, thus God spoke to Abraham, and gave him the promise, so shall thy seed be, Gen. 15.5. Then did Abraham believe God, ver. 6. And he believed in the Lord, and he had no ground for faith before the promise. And he gave no ground to unbelief after he received the Promise. Hence the Apostle speaking of the greatness of Abraham's Faith, tells us, that it was against hope in hope, Rom. 4.18. it was against all hope, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Natural and Second Causes, but it was in hope, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) according to what was spoken to him by his God, who could make good his word what ever he spoke. It is a blind and bold presumption, not Faith which builds on other foundation than what God layeth; Behold I lay in Zion for a Foundation, a stone, a Tried stone, etc. Isa. 28.16. On this we may build our faith and not be confounded, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1. Pet. 2.6. The word of promise is the word of faith, Rom. 10.8. And when we hear that word, we ought to believe it; for it is the word of God, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of possibility of failure. And it is our happiness that we do believe the word of which there shall be an accomplishment, Luk. 1.45. Now this promise the foundation of our Faith is greatly confirmed to us in the Death of Christ Dying a Sacrifice; so that as it confirmeth the foundation of our Faith, it cannot but add strength and stability to our Faith. As whatever strengthens the foundation of the building, addeth stability to the whole superstructure. Now Christ Dying a Sacrifice, giveth us assurance  
1. That the promise is the word of a God reconciled to us, who hath in a most tender compassion to us forgiven us our sins, and given his woad of promise to be our claim of further mercy. In Christ our Sacrifice we may read remission of sin, a Propitiation for us, and a gracious acceptance of us with our God. Now what is there which a believing soul may not rationally expect from the love of his reconciled God? He will heal back-slidings, he will love freely; he will be as the dew unto Israel, when Israel is reconciled to him, Hos. 14.3, 4, 5. God will then have mercy upon such as had not obtained mercy, and be their God, Hos. 2.23. So then, let Faith see what foundation for its expectation it can find in the love and kindness of a reconciled God, and see how God becometh reconciled to it; and certainly this Sacrifice will appear the effectual means of reconciliation and atonement.  
2. Christ offered a Sacrifice for confirmation of the Promise, assureth us the Promise is cast into the mould of a most solemn Covenant, which may not be violated. In this manner were the Eastern people used to confirm and ratify conditions of Peace, and the promises of Friendship, by the solemn offering up sacrifice and feasting together; as Gen. 26. v. 28, 29, 30. between Isaac and Abimelech, and between Jacob and Laban, Gen. 31.44. with 54. who ratified the covenant of their friendship by Sacrifice, 
Eorum more qui foedus pepigerant.  According to the manner of those who had made covenant; as Vatablus glosseth the words. According to this sense I suppose is that of David, Psal. 50.5. Gather my Saints, those that have made a covenant with me by sacrifice. 
Quirapportent les Sacrifices a leur droit fin. Qui est de seeler & confermer Palltance d'adoption qui dieu a fait avec les fideles. Gal. 3.17.  Rightly paraphrased by a French Annotatour; Who refer Sacrifices to their right end, which is to seal and to confirm the Covenant of Adoption which God hath made with the faithful. Lo than promises of friendship between God and a Believer reduced to the form and certainty of a Covenant by this Sacrifice! And were it but a man's covenant once ratified, none addeth to it, or taketh from it: who then shall dare to alter a Divine Covenant? How unmoved might our Faith stand on the Covenant thus confirmed? View thy bottom on which thou standest, poor doubting Believer, and tell me whether it be not in thine judgement, like a Rock that cannot be shaken?  
3. To these is also added the oath of God which was wont still to attend every alliance or league, which of old was confirmed by Sacrifice as is evident from the places cited concerning Abimelech, 
Gen. 26.28, 29, 30, 31, 44. & 54.  and Isaac; and jacob, & Laban. Yea the Lord who is not a man that he should lie dealing with the sons of men, who are ready to suspect his Truth, is pleased to give them his promise, his Covenant, his oath, 
Luk. 1.72, 73.  Luk. 1.73. So when God made the promises to Abraham, by the Sacrifice of the Ram, Gen. 22.13. In stead of his son Isaac and in the Typical resemblance of Christ our Sacrifice. He confirmed the Promse of the covenant by oath, ver. 16.17. & 18. Which the Apostle citeth and enlargeth on, Heb. 6.13, 14. & seq. Strongly arguing the immutability of the covenant from the oath of Confirmation, ver. 17, 18. When thou lookest to Christ thy Sacrifice, look also to the oath which God hath interposed, and then tell me thythoughts what thou apprehendest of the Foundation of thy Faith? and what thou apprehendest of its stability? come with me, let us view our grand hopes, full absolution from guilt, public declaration of our Adoption, Glorious investiture which a Crown and a proportioned reward of all our obedience. Thess are the grand expectations of faith; will its foundation bear them? sure it will, be thou judge thyself in the case; what is there in any of the particulars which thy interresse in the Friendship of thy reconciled, God may not warrnnt thee to expect? which of them all is not comprised in the covenant, thy God hath made with thee? which is there not procured by Christ's Sacrifice? which of them is not confirmed by the Oath of the Almighty? if the Friendship of God can afford them, if the Covenant hath promised them, if the oath of an immutable God hath insured them, if a most immaculate Sacrifice hath procured them, what can intercept them? what can shake such a foundation of Faith? hast thou not all assurance given that reason or religion can devise? and tell me (1.) would you not trust a man under hand and seal confirming articles of agreement, and ratifying them by oath? wouldst thou not say, I have him fast enough? And wouldst not thou rest secure? (2.) couldst thou allow thyself to be worse than thy promse? wouldst thou not perform thy covenant with others? wouldst thou be persuaded or frighted into a falsifying of thy oath? wouldst thou not judge him unreasonably distrustful, who were not satisfied with this assurance from thee who meanest plainly and uprightly? (3.) Wilt thou not much more trust and believe thy God who hath condescended to bind himself unto thee by all that is inviolable? by all the bonds that men account sacred? Hath he not removed whatever difficulties lay in the way to hinder his entering into Covenant with us; and difficulties being once removed, hath he not power enough to keep them still from returning and interposing? Our sins lay a bar on our part, making us unfit to enter Covenant. These are done away by this Sacrifice. The Justice of God, honour of his Law and Government, might be obstacles on God's part. But this Sacrifice hath satisfied Justice, advanced the honour of God's Law and Government, and so prepared a way for our being received into Covenant with our God, whose wisdom is so perfect he could not entangle himself in his Covenant, or make it so that he should see a necessity of breaking or altering it; and whose riches of grace and mercy are such, he will never fail frankly to give what he hath faithfully promised he will give. He will never think any mercy too good to give, which he did not think too great to promise. This is the foundation of Faith, and thus surely and immovably laid for us to build on; which is the second part of the grand concern of Faith.   

Sect. 3.  
3. The third and last concern of Faith is, its present actings or fruit which it doth in some measure sustain the soul by; whilst it waiteth for those great things to come; for Faith is not all taken up with expectation; it doth now possess much, though it expect more; all is not in reversion, though the most, though the best be. Faith looks unto things hoped for, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aliquando sisto, sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significare potest actum habitumve fiducialem habentem vim non tantum statuminandi sperantem, sed & sistendi rem speratum. Capellus in Heb. 11.1.  yet in some sort gives them subsistence; not only confirmeth the person who hopeth, but sets before him as a thing present that good he hopeth for; as the learned and judicious Divine Jacobus Capellus observeth on the word the Apostle useth, Heb. 11.1. Indeed it seethe what is far off, yet brings that which it seethe so near, that it embraceth what it seethe, Heb. 11.14. Faith is of very great and present advantage to the soul, and exerts its power and virtue on the soul; in these four particulars.  
1. Faith doth by the improvement of the Promises ratified in the blood of Christ our Sacrifice, quiet and settle the soul in some good measure of peace and assurance. This is one of the sweet and first-fruits of Faith, that it quieteth the heart, and pacifieth it, whereas unbelief doth fill the heart with fears. And a convinced soul under doubts, is as restless as fears can make it; for it is full of them. Where there is little Faith, there are usually on every awakening alarm (as in Peter's case) great fears. Let not your hearts be troubled [saith Christ] cast out disquieting thoughts; for, saith he, Ye believe in God, Joh. 14.1. And indeed the Believer may well be quiet, for he believeth on Christ, of whom the God of Truth hath said, That whoso believeth on him shall not be confounded, 1 Pet. 2.6. Now this greatly pacifieth the soul; it knows it shall not be confounded; it hath received the earnest of a glorious inheritance, and is sealed with the holy Spirit of Promise upon its believing, Ephes. 1.13, 14. Amidst the many and great troubles the Apostle met with for the Gospel, his Faith kept his heart in a very quiet and pacate frame. I know, saith he, whom I have trusted, 2 Tim. 1.12. He speaketh of himself as of one whom no troubles could much disquiet; for he did both know that he believed, and he knew whom he believed. Hence it is that when he prayed for Peace and Joy to fill the believing Romans, cap. 15.13. He makes express mention of their Faith as the means of their Peace; 
Pax acquiritur fide. Vatablus in loc.  Now the God of Hope fill you with all Joy and Peace in believing, etc. Peace and sedateness of mind is one of the firstborn of Faith; as on the contrary, disquietude of mind is the firstborn of despondency and unbelief. So David's experience assureth us, who found his quiet of mind decrease, and the disquiet thereof to increase, as his trust in God did decrease; therefore he rouseth up himself to trust in God, that he might recover the calm of his spirit: Why art thou cast down, oh my soul! and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God, Psal. 42.11. This then is one of the present great businesses of Faith, to quiet the heart, and bring it into a peaceable state.  
Now what can give the heart rest, if such glorious things expected and secured to us do not? The Believer may see all his hopes most inviolably, and under the most sacred seals, confirmed to him in the Death of Christ by Sacrifice; and certainly if greatness of hopes, accompanied with immutable assurance of a future enjoying them, do not satisfy and quiet for present, nothing ever will be able in this world to compose the spirit of any man. How quietly doth an expectant about Court wait for his preferment and advance upon the promise of his Friend and Patron who possibly may fail! How well will it become us to wait quietly for our great advancement on the Promise, Covenant, and Oath of our God, in which it is impossible he should fail us?  
2. Faith doth at present revive and refresh the soul; it administereth cordials to it: I had fainted if I had not believed, saith David, Psal. 27.13. And he prescribeth waiting or believing as an excellent preservative against such faintness and despondence of spirit, v. 14. on which he resolveth, at what time he is afraid he will trust in God, Psal. 56.3. No support, no reviving comparable to that Faith doth aford. That Peace and that Joy which the Apostle, Rom. 5.2. hath annexed unto Faith, is a Peace with God, and a Rejoicing in hope of the glory of God, viz. That God will make us glorious in that glory which he hath prepared for all that believe. Now they that expect on unfailing promises such Glory, may justifiably say, that their inward man is renewed [not in strength only, but in comfort also] day by day, 2 Cor. 4.16. We faint not, ver. 16. though our outward man perish; why, what kept up their spirit? did any thing but Faith? The Apostle mentioneth nothing else; For our inward man is renewed day by day, while we look not at the things which are seen, but at the things which are not seen, v. 18. While we look, i. e. with an eye of Faith. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Grotius paralleleth it with Heb. c. 11. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syr. Laetari, etc. if from Arab. it is either amicum se praebuit, or else quievit, quietavit.  So Grotius paralleleth the place with Heb. 11.1. And the Syriack, whether it use a native or a foreign word in its translation, doth use a word which implieth an eminent act of Faith. When the heavy burden of guilt overloadeth the heart; when the violence, strangeness and frequency of temptations sadneth the soul; when fierce, long and wasting persecutions make havoc of the Church; when spiritual dulness and deadness of soul afflicteth a Believer, what but his Faith can or doth comfort and revive him? Faith carrieth him to his Sacrifice in the blood whereof he seethe his God atoned and reconciled, who then shall condemn? A Covenant of grace and mercy, what grace then can he want? In this Sacrifice he seethe, Christ hath perfected all that are sanctified and done, all that which Legal Sacrifices shadowed out, but could not work out, viz. Perfect Reconciliation to God, and full pacification of Conscience. This revives the heart; God speaks peace, and Conscience speaks peace, and Faith doth at present employ itself in ensuring and improving both these for the comfort of the Believer. And this part of the life of Faith is so evidently maintained upon the Death of Christ, as our Sacrifice making our peace with God, confirming the promises of grace and glory, ensuring to us the grand expectations of this and the other world, that I think it needless to insist farther on this particular Christ dying our Sacrifice is the great reviving comfort of an awakened, convinced, fainting, yet believing soul.  
3. The third thing in the present Actings of Faith, while it on good and sure grounds waiteth for the great things which are to be revealed, is the active diligence of Faith to do the whole work which is appointed for it to do. Faith giveth not a discharge from any one degree of our required industry in good, nor doth it release to us any one of the Moral Precepts of the Law; no, Faith maketh not the Law void, Rom. 3.31. The Apostle assureth us that the Faith of a believer engageth him to walk and to labour, so as to be accepted with God; so 2 Cor. 57 & 9 We walk by Faith not by sight [saith S. Paul] ver. 7. Wherefore we labour that whether present or absent we may be accepted of him. ver 9 It is but the counterfeit of Faith which lieth unactive and regardless to do the will of God; when once the soul can judge [which carrieth in it both an act of discerning, and an act of beliveing or assenting to the truth] That one [viz. Christ] died for all, it doth presently conclude that henceforth they who live, should not live to themselves but to him that died for them, 2. Cor. 5.14, 15. It is the rational conclusion Faith draweth from the Grace of God toward us in Christ dying for us, that our life which we have of mercy, must be laid out in duty; and the reward we expect should animate us to the service God expecteth. Mark the Apostle St. Peter's manner of arguing, 2 Pet. 3.12. Since, saith he, We look and hasten to the coming of the day of God; and again, ver. 13. We according to his promise, look for new Heavens; and ver. 14. seeing Beloved that ye look for such things. For as much as we are verily persvaded of the truth of these future things, and for as much as we do by Faith expect an assured fulfilling of them; Be diligent that ye may be found of him in peace without spot and blameless; so the Apostle intimateth to us, nay presseth it upon us as the proper business of Faith as it's whole employ to be pure, and without blame, and to be diligent herein. Now what can be thought will excite and animate a believer unto this, if the great things purchased and insured to him by the Death of Christ his Sacrifice do not? The Apostle well knew the weight of the argument, your labour you know, shall not be in vain in the Lord; therefore see that ye abound in the work of the Lord, 1 Cor. 15.58. When thou art backward or sluggish, take thy heart, and discover to it what a Kingdom, what a glorious Reward thy Lord hath secured to thee, and ask if it be not worth thy greatest diligence, and thy most active industry?  
4. The fourth concern of Faith in its present deportment, and the influence it now hath on the heart, is to strengthen and support it under all kind of sufferings and afflictions, be they common to us as men, or peculiar to us as Christians. Our Faith is our life in the midst of these deaths. Hence we find Faith joined with patience, Heb. 6.12. When Abraham had received the promises, Heb. 6. ver. 13. which God made to him when he believed God would do all that for him which God had promised to him he did patiently endure, and so obtained, v. 15. The Apostle recounteth his many and great sufferings which with others he suffered for Christ. Troubled on every side, 2 Cor. 4.8. Perplexed ver. 8. Persecuted, cast down, ver. 9 Always bearing about in the body, the dying of the Lord Jesus, ver. 10. Always delivered unto Death; for Jesus sake, ver. 11. These were their sufferings and troubles; now see their support, which was a spirit of Faith, ver. 13, 14, etc. Read over the 11th chapter of Hebrews, see what afflictions those faithful ones did through Faith undergo; and it will be past controversy with you, that for the present Faith doth mightily sustain the spirit under the variety and sharpness of afflictions and sufferings, which it doth among other helps principally, by looking to the greatness of its expected reward and glory, secured unto it by the most immutable Covenant and Oath of God, ratified in the blood of Christ our Sacrifice. So the Apostle directeth us to look to Jesus, etc. Heb. 12.2, 3. enduring the Cross, and despising the shame; to Jesus who endured contradictions of sinners against himself, ver. 3. This will be a means to prevent the fainting of our minds under our troubles and sufferings. The reconciliation between God and us, his Promise to us, his Covenant with us, his Oath and Christ's Sacrifice all assure us he is faithful who hath promised us our pardon and absolution from guilt and punishment, our adoption and right of children to a glorious Inheritance; our solemn and public investiture and admission into possession of a Crown and Kingdom. He is faithful who hath by means of most sacred obligations, assured us a reward for every duty, active and passive; therefore let us hold fast our Profession without wavering, Heb. 10.23. And who will not hold his Profession fast, when he is assured that the Sacrifice Christ hath offered, hath reconciled us to God; so that our sufferings are not expresses of his vengeance, but necessary exercises of our graces, and proofs of the Love of God to us? who would be weary of bearing, who is persuaded that his sufferings are but light and momentany; and that they do infallibly work out a far more exceeding and eternal weight of glory? How do things infinitely less valuable, and extremely uncertain, prevail with men to undergo hardships; to adventure through fire and water, to bear watch, toil, nakedness, hunger and thirst? How patiently doth the Husbandman, Merchant, Soldier and Courtier, submit to utmost hazards at utmost uncertainties to obtain their hopes, which often do make them ashamed? But now, who looketh to the establishing of the Promise, and to the greatness of the things promised, and vieweth them in the Death of Christ as a Sacrifice, expecteth greatest joys, rewards and glory on the surest ground, and most infallible certainty; and therefore resolveth neither to yield to fainting, or to sit down under weariness; he will look to Jesus the Mediator of the New Covenant, and see what he may expect after sufferings, and will suffer that he may enjoy what he doth expect.  
Thus Faith may be confirmed and improved as to each part wherein it is concerned, by duly considering Christ's dying our Sacrifice, ensureth on most inviosable bonds, the most desirable good things for future, and doth for present sufficiently influence our Faith to quiet, revive, quicken and support the soul under fears, languish, dulnesses and sufferings. Go then aside, and take a view of the particulars, and meditate on them in the certainty which Christ suffering and dying our Sacrifice, hath given to us concerning them; and when thou hast so done, observe well whether thou art not persuaded to believe in hope against hope; and whether thou art not enabled to believe the Promises without staggering, and to say, thou faintest not, because thy afflictions are light, and yet do work out for thee a far more exceeding and eternal weight of glory, while thou art able to look to, and see both him that is, and the things that are invisible? such a Faith will be our victory, by it we shall more than conquer. Having discoursed somewhat on the Improvement of our Divine sorrow, and our Faith in the Commemoration of Christ Dying our Sacrifice, I have made way for the Improvement of our Peace and Quiet of soul likewise; 
3d. Grace improved, viz. Peace of Soul.  for this is a sweet fruit of our sound Repentance and sincere faith, and carries a proportioned dimension with the increase of those Graces. But I purpose to attempt a more particular discovery of the influence Christ's Death our Sacrifice hath upon the Tranquillity and Peace of the soul of a Communicant, who discerneth this Death as it was a Sacrifice, and under that notion improveth his Redeemer's love to him. Now if I can show my Reader that there is in this Sacrifice somewhat sufficient to remove all that disquieteth the soul, I need take no further care to persuade an opinion that Peace will follow, Let the storm cease, and a calm will follow; if the Earthquake end, the old Foundations will stand firm, and well settled, Let that be removed, which alarmed the soul, and all will be in Peace. Amongst other (lesser which I pass over) there are four grand disquietudes of the soul.  
1. Danger of divine displeasure and wrath in condemnation for our sin. The drawn sword of Divine vengeance hanging over the head, is enough to affright all peace out of the heart, and to fill it with amazing horror, and overwhelming terrors. How did Adam's fears seize him, when his sin had laid him open to that threat, Thou shalt die the death? Gen. 2.17. than his guilty conscience did chase, 
Ea [conscientia] est quae filgat, terret, accusat & damnat Parentes nostros: Certissimum testimonium. Deum tandem ultorem futurum omnis mali. Fagius in cap. 3. Gen. 8.  affright, accuse & condemn him, forebode a severer Judge and Avenger, whom he could not escape or shun, whom he could not stand before, whom he feareth and flieth. The Apostle elegantly expresseth the disquietude of a self-condemning heart by the trouble of bondage, Heb. 2.15. The fear of death kept them in bondage all their life; the expectation of death was death to them or ere they died, and they scarce lived, because they continually tortured themselves with the preapprehensions of a hastening death, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot.  which to secure nature, is the greatest of terrors, though ignorance of what is consequent to death, did hid the most dreadful part of death from the eyes of nature, 
Psal. 55.4. Psal. 116.3.  yet in David's phrase, terrors of death will make the heart sigh under pain, and fill it with trouble and sorrow too, unless the heart be assured of the the removal of guilt, the freedom from condemnation; 
Joh. 8.21, 24. Rev. 2.11.  that the man dieth not in his sins, nor shall be hurt of the second death. No man's heart was strong under the apprehensions of the wrath of an Almighty and Eternal God; nor can the greatest cheats of the world [I mean hypocrites, who can counterfeit almost every thing] put on the counterfeit of boldness, 
Isa. 33.15.  when they see the everlasting burn, and the devouring fire, they are then surprised with fearfulness.  
2. Loss of the wont sweetness of Divine favour, and the refreshing expresses which God by his spirit did formerly give to the soul. When once the soul hath been favoured with an acquaintance and knowledge of a Heaven upon earth it cannot without disquietude live on earth, without its Heaven. Darkness cannot but greatly afflict the soul which enlightened, once did rejoice in the light of God's Countenance shining on it. What is said of the great darkness which fell on Abraham in his sleep, Gen. 15.12. may be verified of all the desertions which fall upon the children of Abraham; they are attended with horror and trouble. When God hide his face from David, he was troubled, Psal. 30.5. and his soul refused to be comforted, Psal. 77.2. his spirit was overwhelmed, ver. 3. so troubled he could not speak, ver. 4. All which proceeded from the spiritual desertion he then lay under. God hath cast off, and he feared it was for ever, ver. 7. that he would be favourable no more, etc. verse 8, and 9 So that when David had lost the sense of God's love, he could find peace or joy in nothing about him. An Idolater once expostulated with a great deal of trouble, you have taken away my Gods, and do you ask what aileth me? But whilst we deride or pity his blindness, we should resent the real troubles of the soul, which hath lost the sense of the Love of his God and Father; and indulge him in a more than usual trouble for the suspense or intermission of his desired rest and peace, wherein he found, though imperfect, yet a growing happiness; and in David's words expressed his felicity, He heard the joyful sound, and walked in the light of God's countenance, Psal. 89.15. but now feareth his misery will recall his former happiness only to prove him as much sunk in woes, as he was exalted in joys above other men; 
Miserrimum est fuisse felicem.  this disquieteth the soul, that it hath been what now it is not, blessed.  
3. Sense of sinful weakness, and suspicion of worse insincerity, and want of uprightness in its duties, and the exercises of its Devotion towards God, are a trouble to the soul in its reflections on its services and examination of itself; it seethe sin adhere to every one of its best works, and it seethe imperfection still dwelling in its perfectest graces; so that when he findeth to will, yet how to perform he findeth not, as Rom. 7.18. On which observation of his defects, he judgeth himself in a miserable perplexity, and under apprehensions hereof crieth out wretched man that I am! who shall deliver me? etc. ver. 24. This worthlesness of persons and performances is the subject of the Church's complaints, Isa. 64.6. We are all as an unclean thing— And our iniquities, as the wind, have taken us away: iniquities (saith David in his complaint) prevail against me, Psal. 65.3. And elsewhere prayeth God would search him, and try him, and see whether there be any way of wickedness in him, Psal. 139.23, 24. It is that which giveth a trouble to God's Children, that they are not perfect that their heart retaineth too much of its native guile, and is deceitful above all things, Jer. 17.9. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 6.5.  In brief, with the Prophet they cry on't each one in sight of his Pollution, woe is me I am of Polluted heart and lips. When David saw the Divine jealousy breaking out on Vzza, 2 Sam. 6.9. He was afraid and durst not bring up the Ark of the Lord, whither he first intended. He was afraid of the Lord that day, and said how shall the Ark of the Lord come to me? he feared, and fears are troubles, and questionless disquiet the mind; his fears, and the trouble of them arose from his foreseen unmeetness to entertain the Ark of so holy a God; he was not, as he desired, a meet and prepared Receiver, and lodger of that glorious guest. This David's trouble, this the disquieting thought of every good heart, it cannot offer a Sacrifice pure enough, immaculate, and perfect, as becometh the purity, perfection, and Majesty of his God.  
4. A Fourth and the last I shall now mention, is a succession of doubts and jealousies lest guilt and unworthiness should hinder his acceptance with God, and at last cut off his hope of every  blessing from God. For although the believer is delivered from danger of condemnation, and hath had often experiences of the favour of his God, and is made upright and without prevailing guile in all his services, which might in very reason be sufficient ground of a constant peaceful hope, confidence and assurance that God will ever accept him, and delight to bless him, and at last reward him; yet for all this, many doubts, and the same frequently returning, do disquiet the soul, putting it to suspect the worst, and what shall never befall it. Oh saith one, my sins make me doubt, lest that be my sad state which was Israel's complaint, or should have been in Jeremiah's words, Sins have hidden good things from me, Jer. 5.25. And another is ready to suspect, though I might be established, yet my unbelief suggesteth apprehensions that I shall not; for I have not been obedient, I have been guilty of much unbelief. A third complains of back-slidings, and what doubts arise thence. And almost every one hath his peculiar doubts, or a peculiar ground for those which disquiet others as himself. Now it is, I judge, needless to exemplify the troublous nature of doubts, and endless to enumerate the particular doubts of Christians, or the easy returns they make on the souls who have frequently removed them, and have thought sure now they should no more be disquieted with them. I shall rather address my thoughts to the second thing I suggested, viz. that there is in the Sacrifice of Christ for us somewhat which may remove these disquietudes of the soul. And so  

Sect. 1.  
1. In the first place, for removal of the danger of condemnation, the first disquietude mentioned there, is sufficient in Christ dying our Sacrifice to effect this, as will appear on these Considerations.  
1. Christ dying our Sacrifice, was pleased to stand in our stead; he was substituted in our room, for us, in this he became what is necessary in every Sacrifice, a representative of us for whom he made himself a Sacrifice; so the Sacrifice doth vices ejus, qui reus agitur subire, take the place or turn of the guilty, of which substitution I have already spoken somewhat, cap. 3. sect. 1. This Substitution of the Sacrifice was so generally received an Opinion, and an inseparate appendage to every Sacrifice expiatory, that thou shall easily discern it both in the writing of Heathens mentioning their Sacrifices as also in the writings of Moses relating the particularities of Jewish Sacrifices, if an ordinary care be used in reading. But I do not farther insist on that, come we rather to see what quiet this substitution may afford to the soul, how full of peace may the soul be which can carry all that is laid to its charge to Christ, which can say Christ stands for me, is substituted in my stead; and if there be aught of danger, it first falleth on him, in whose hand never did any one miscarry who had Christ undertaking for him. Christ now substitute for us stands between us and danger, who are thus in Christ [to allude to that of the Apostle, Rom. 8.1.] Are exempt from condemnation. For in this substitution of our Sacrifice there is.  
2. A due, sufficient and full transferring our guilt on our Sacrifice, so that the guilty soul may now say; mercy hath transmitted my guilt from me upon my substitute, and he hath voluntarily taken that upon himself, to answer it before my Judge against all accusers; and how then can condemnation be justly feared when no guilt is found lying upon the person? what servant, or child, needeth fear a chiding for that fault which the Master, or Father, hath on the interposing of a Mediator transferred from the servant, or child? solicitous fears may de facto disquiet the soul, for whom Christ made himself a Sacrifice; but were such fears arrested, examined and discovered, they would be checked, discarded and cast out as groundless; for it would then appear that they come intruders on innocent, acquitted, and imputatively guiltless souls. Doth any such fear of future condemnation perplex? look to thy Sacrifice, consider, guilt (which only can condemn) is by thy Judge in a valid, sufficient form transferred from thee to thy Sacrifice, and certainly thy Judge will as justly acquit the from thy guilt, as he did mercifully transfer it, he whose mercy so contrived to make thee innocent, that thou mightest not be condemned. His Justice will find thee what mercy made thee, and thou shalt not be condemned. Read that text, 2 Cor. 5.2. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Certainly then the danger of Condemnation is over when we are made Righteous in Christ, and he our Sacrifice made sin for us. The Righteous Judge of Heaven and earth will do so justly, that he will not codemn one whom grace hath made Righteous. Though all we like lost-sheep have gone astray, yet there is hope, for the Lord hath laid on him the iniquity of us all, Isa. 53.16.  
3. Christ our Sacrifice standing in our stead, & admitting the transferring of our guilt from us upon himself by his dying our sacrifice did undergo that punishment, and did bear that wrath which our sin deserved that we might be absolved and acquitted; so that now either we must doubt an after-punishment will be inflicted on us for the sin Christ hath born and suffered, and we shall be condemned, though he died to the end we might not be condemned, which how little consistant with either the justice of God or his mercy, any one may easily discern who will consider. It is a matter of justice not to condemn a person for whom satisfaction hath been made; and it is matter of mercy to acquit him through another's sufferings, who stood condemned for his own offences; or if we judge, as fit we should, that neither the justice or mercy of God will permit he should be condemned for whom Christ died a Sacrifice, we can conclude no less from such a death, than the absolution & future acquittance of a Believer, whose Sacrifice Christ died, who hereby hath (as Isa. 43.4.) born our griefs, and carried our sorrows, i. e. the punishment due to our sins, for the which he hath suffered and made satisfaction. Say the Generva Notes in loc. yet what follows ver. 5. is fuller, 
 integrae essent res nostrae, & nobis bene esset, etc. placuit, etc. verbera & plagas quas nos commeriti eramus filius susciperet, etc. Castigatione & verberibus filii reconciliati sumus Patri & efferbuit ira Patris. Fozerius in loc.  He was wounded for our transgressions— the chastisement of our peace was upon him, and by his stripes we are healed. The strokes and blows which we deserved, the Son took upon him, to the end that our affairs being restored, it might be well with us, etc. by the chastisement and stripes of the Son, we are reconciled to the Father, and the anger of the Father hath asswayed and ceased towards us. Whoso can look with the eye of faith on Christ thus dying, 
Chrîstus Dominus pro peccatis nostris dolore affectus est ergo peccata nostra deleta, ergo ira Dei remisit conseditque ergo reconciliatus enim nobis ergo pax, integritas, salus, & omne bonum in nos dimanavit. Fozerius.  may in the words of the late mentioned Commentatour triumph; Christ the Lord was grieved for our sins, therefore our sins are blotted out, the wrath of God is appeased and ceaseth; God is reconciled to us, therefore peace, restitution, salvation, and every good thing hath flowed in to us. But one thing possibly may be suspected, viz. Albeit such an atonement and reconciliation be made now, yet may not wrath at last break forth in fury to the utter condemnation of the soul, which now hath its pardon? To this I shall answer by subjoyning  
4. That Christ Died a Sacrifice, which he himself offered through the Eternal Spirit, to the end that he might purge our conscience from dead works, that we might serve the Living God; as Heb. 9.14. By which one offering, he hath perfected forever them that are sanctified, Heb. 10.14. Which great Truth the Apostle confirmeth by an Argument drawn from the very letter of that Covenant which is confirmed in this Sacrifice, according to which Covenant God promiseth remission of sins; so ver. 17. Their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin, ver. 18. The ground whereof is the perfect Reconciliation wrought for those to whom God doth grant remission of sin; so that hence I may justifiably argue from the real expiation made at first to the perpetual continuation of it, by the blood of this most perfect Sacrifice. Let our Faith therefore be directed to fetch our absolution from guilt and condemnation, let us ensure this to ourselves through Christ dying our Sacrifice, and take that comfort to ourselves; he hath by one offering for ever perfected them that are sanctified. And he is able to save to the uttermost all that come unto God by him, Heb. 7.25.   

Sect. 2.  
2. The second Disquiet of the soul I mentioned, was a fear lest it should lose the refreshing apprehensions, and sweet enjoyments of the Divine Favour; how much this would disturb the peace of the soul, I am not here to discourse, having said all I intended already on it. But now it is my business to show that Christ's Death as our Sacrifice is sufficient to prevent this fear, or to secure unto the soul an enjoyment of the Divine Favour, which I now attempt to show.  
1. In that this Sacrifice duly apprehended by us, doth very much abate of the ground of our fears, of the withdrawing the Divine Favour from us. Now the apprehension of the dread and terror of spiritual desertions ariseth from our doubts, that they are but precursory to a final and eternal displeasure, that they are but the Primordia dolorum, the beginnings of sorrows; that the full measures will be at last for everlasting poured out upon the soul: Oh this afflicts! This, Will God be gracious no more? is the sword which wounds to the heart? and whilst this fear abides on the soul, it can take no rest. Now see Christ our Sacrifice hath atoned vindictive displeasure, reconciled us to God, delivered us from wrath to come; so that undoubtedly these present seasons of darkness are but seasons. These sorrows may endure for a night, but joy cometh in the morning. Christ in the merit of his blood doth ever appear for me with God; though God appear not to me now as of old, yet I shall enjoy him.  
2. Christ Dying a Sacrifice for us, hath now changed the nature of all our afflictions, and turned them into wholesome corrections, and into necessary exercises of our graces, not only our outward afflictions are so changed, that there remaineth not any deadly poison in them, but our spiritual troubles among which this I speak of, is to be accounted chief, these are much more altered in their nature, as indeed it was expedient they should; for as they sink deeper into the soul, and do more speedily seize the spirit, and have an immediate influence on the soul, so they would be of more dangerous consequence, if they retained an unrebated poison in them; These would undo the soul, whereas outward afflictions can approach to the soul but intermediately, and being kept still about the outworks, can only disquiet & alarm cannot kill the soul nor its comforts. Now we are beholden to the excellency of this Sacrifice for this. By this sacrifice our afflictions are rendered only corrections whatever is vindictive, and which the soul cannot bear is derived upon our Sacrifice, being hereby secured from wrath. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life, Rom. 5.10. The Apostle argueth from our reconciliation once effected, unto our salvation in due time to be accomplished. And happy they who have Christ once dying a Sacrifice to make their peace, but ever living a merciful and a faithful High Priest to maintain their peace with God. Such he is to all for whom he is a Sacrifice.  
3. In midst of spiritual desertions Christ our Sacrifice preserveth inviolate the state of our peace, though we have not the sense and sweetness of that peace. The Covenant of peace between God and the soul standeth unaltered still; and this in the virtue of this blood of Christ our Sacrifice, (for so were Covenants of old made & confirmed, as hath been observed) a very pregnant place to our present purpose we met with in Psa. 89.30. & seq. If his children forsake my Law, 
Psal. 89.30, 31, 32. ●●.  and walk not in my Judgements; if they break my Statutes, and keep not my Commandments, then will I visit their transgressions with a Rod, and their iniquity with stripes. 
2 Sam. 7.14. Virgâ hominum, i.e. moderatâ correctione, & in eorum commodum. Poli Synops. Crit.  This Rod, 2 Sam. 7.14. is the Rod of men; that is, with moderate correction, and for their good. But, or Nevertheless my loving kindness will I not utterly take from him: Here's a rich Cordial to the drooping soul which smarteth under the didivine corrections. God hath not, nor will he take away his loving kindness, nor suffer his faithfulness to fail, ver. 33. My Covenant will I not break, nor alter the thing that is gone out of my lips. Now then when thy sin, whether of folly or frowardness, is corrected, and thou mournest under sense of divine displeasure, call to mind the Covenant made in Christ thy Sacrifice, and be comforted; sense of thy peace may, but the Covenant of thy peace shall not be broken.  
4. Under the apprehension of divine displeasure and present dereliction, yet this Sacrifice may soon quiet and sufficiently support the soul, in that it will be its present refuge against the violence of this trial; still the soul may interpose the Propitiatory virtue of this Sacrifice between itself on the one part, and God's displeasure with its own fears on the other part; hitherto this Altar may the troubled, and the trembling soul fly as Joab to the horns of the Altar, and certainly when the blood of this Sacrifice is found sprinkled on the soul, God will speak a present peace, or support with a secret infused hope of life, and at least seasonably let the Believer know he will never take him from the Altar that he may die; but yet as a Father he may correct his offences, without violating the privilege of sanctuary. And indeed this is the utmost God intends in the exercise of his Sons and Daughters, who are reconciled to him through Christ their Sacrifice. In virtue whereof all Believers might, and I believe the most of them do one time or other in this life, after such spiritual troubles, recover some degree of spiritual peace and joy in the favour of God; however, seldom go off the stage without the joy of good old Simeon, departing in peace, because they have seen the salvation of God. But they never fail to see and rejoice in God through Christ, when they receive the peace which after death is to be obtained with God by virtue of this Expiatory Sacrifice, the truth hereof they firmly believe, and hope for it also. 
Rom. 5.11.  We may then joy in God through our Lord Jesus Christ, through whom we have now received the atonement. Joy in God is a fruit of atonement, and this an effect of the Sacrifice of Christ: So near alliance there is between our Joy in the Divine Favour, and Christ procuring and maintaining it for us in the virtue of his Sacrifice. Much to the same purpose is that of the Apostle, Heb. 10. v. 19 Having boldness to enter by the blood of Christ. Now at least this boldness is a fruit or consequent of our persuasion, and hope that God beareth a gracious respect to us, And ver. 21. and 22. Having an High Priest (and consequently a Sacrifice) let us draw nigh with a true heart, in full assurance of faith, etc. If any complain notwithstanding all this, I must assure them their own inability to improve the virtue of Christ our Sacrifice, is the reason why they draw not out the excellent Oil which would make their face to shine; it is not want of excellency in him, or in his death our Sacrifice.   

Sect. 3.  
3. A third thing a soul is disquieted at, is the sinful imperfections of duties; weakness of graces, and unworthiness of his person; all which concurring, do oftentimes occasion a doubt, whether such shall be accepted with a God of infinite holiness, and glorious Majesty. Can God indeed take pleasure in such? will such persons be accepted, such graces allowed, such duties approved? and if not, where shall the troubled soul seek rest?  
For removal of this Disquietude from the soul, there is sufficient in Christ dying our Sacrifice. For,  
1. It is that which procureth an acceptation of our persons; it restoreth us to the Favour of God, who delighteth in every one who hath by faith a real interess in this Sacrifice. The Grace of God through Christ looketh to our persons, 
Quâ gratos nos sibi reddidit per illum dilectum. Vatab.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So that he maketh us accepted, Ephes. 1.6. He hath respect to our persons, and this through Christ our Sacrifice; as ver. 7. By whom we have redemption through his blood. Expounding the material cause, how we are made acceptable to God in Christ, for it is he only, whose Sacrifice by the mercy of God is imputed to us for forgiveness of sin; as some note on these words. It is the order observed in the New Covenant, 
Semper igitur sentiendum est nos consequi remissionem peccatorum. Et personam pronunciari justum, i. e. gratis acceptari propter Christum per fidem postea vero placere etiam obedientiam erga legem, & reputari quandam justitiam, etc. Augustan. Confess. Ar. 6.  confirmed in the death of this Sacrifice, to look to the person first through the precious blood of his Sacrifice, and next to the performance of his duties subsequent. As God is said to have had respect to Abel first, and then to his Sacrifice. So here, the person of the Believer is through Christ accepted with God; thus the fears lest our unworthy persons be rejected, are removed. God valueth them not as in themselves, but in the superadded favour which for Christ's sake he beareth to them.  
2. Secondly, The excellency of this Sacrifice removeth the fears which arise from the weaknesses and perfections of our gracious works too: For the excellency of this Sacrifice ennobleth every spiritual Sacrifice we offer unto God by faith, Rev. 8.3. And another Angel came and stood at the Altar, having a golden Censer, and there was given him much incense, that he should offer it with the prayers of all the Saints upon the golden Altar which is before the Throne, On which words Junius hath this passage among others; This is that Great Emperor the Lord Jesus Christ our King and Saviour, who maketh intercession to God the Father for the Saints, filling the heavenly Sanctuary with most sweet odours, and offering up their prayers, etc. in such sort as every one of them (so powerful is that sweet savour of Christ, and the efficacy of his Sacrifice) are held in reconcilement with God, etc. You see then our duties are compared to incense; and if the native scent of our duties cannot be pleasing to God, yet the superadded sweetness of Christ's incense will render them very acceptable to our God; though their savour be unpleasing which ascends with them out of our hands, yet the savour which they carry with them ascending from the golden Altar doth delight the Lord; do not give way then to discouraging fears, that imperfect duties, and unsavoury offerings will estrange God from thee. God hath removed this fear also; the Sacrifice of Christ will perfume thy Sacrifices, which now become acceptable to God by Jesus Christ, 1 Pet. 2.4.  
3. Thirdly, That there may remain no scruple or fear beside what he doth reconciling our persons to God, and ennobling our Duties through the excellency of this Sacrifice, he hath by the same Sacrifice made an atonement or expiation for the sinful defects of all the duties of Believers. Although it is true, so many culpable defects adhere to our duties, that God might in the strict examination of them, justly reject them; yet he will not impute these defects to the persons, nor for them reject the duties of his Saints, because in Christ's Sacrifice he hath received an atonement, and will pardon those defects an atonement, and will pardon those defects to his children. Let us then hold fast our profession of particular hope, and delight in duties as of the general Doctrine of the gospel, Seeing we have a great High Priest, who is passed into the Heavens Jesus the Son of God, Now the Apostle presents us with Chrst as having Sacrificed, and with the blood of that Sacrifice entering into Heavens, i. e. to intercede for us in the virtue of that excellent Sacrifice; so that we may well take boldness to draw unto God with hope, that neither unworthiness of persons, nor the worthlesness of duties shall ever be able to divert divine acceptance, seeing that if the intercession of a High Priest, of a Great High Priest, in the Heavens, in the presence of God, if the intercession of Jesus the Son of God, can prevail for the removal of whatever might possibly impede our acceptation, both we and our obedience shall be acceped. In sum, art thou a believer? dost thou by faith commemorate the death of Christ thy Sacrifice? dost thou believe there is virtue and worth in this Sacrifice? how much virtue thinkest thou in it? certainly either there is enough to reconcile thy person, to recommend thy services, to pardon thy sins, or else Christ died in vain; for as good not at all, as not to purpose, will be verified in this case, he died a Sacrifice that he might bring these to good effect, viz. That we might be reconciled, that our duties might be a sweet smelling Sacrifice, that our sins also might be pardoned, which either are attained by the virtue of this Sacrifice, or else Christ doth not attain his purposes of love towards true believers, which who but an infidel dares to surmise?   

Sect. 4.  
4. The fourth and last disquietude of the believing soul, I mentioned to be the return of his doubts and fears, lest God should withhold the most desirable mercies and comforts of this present state, and hid good things from him who hath forfeited them all. Many are the fears of those who shall never be condemned, who have enjoyed the light of God's countenance, who are persuaded God accepteth their persons and duties also unto all the purposes of rewarding them hereafter, who yet are apt to sear overmuch the strokes of a smart rod here, or the darkness of this present condition. Now the Sacrifice of Christ well considered would remove all such fears and perplexing jealousies for.  
1. This Sacrifice removing sin, removeth what would hid good things from us. When the blood of this Sacrifice hath effected our reconciliation, God will not think any mercy too good or great for us. He that spared not his own Son, but gave him up for us all, how shall he not with him give us all things also, Rom. 8.32. 
Facilius enim dare amicis factis quam adhuc hostibus; & facilius omne quam filium dare. Grot. in loc.  It is easier to conceive, he should give to us made his friends then when we were enemies; and it is easier to give every thing then to give a Son. On a just stating matters it will appear that the Sacrifice of Christ removing guilt, removeth the ground of all perplexing, tormentful fears of what nature soever. I do not say it removeth them actually; I know the contrary by observation: But I say, there is no justifiable ground for such wracking fears of future occurrences in our life; for the Believer hath through this Sacrifice a Covenant of Promises, 
2 Cor. 1.20. with 1 Tim. 4.8.  both of this life, as of that to come, ratified and confirmed to him.  
2. This Sacrifice gives the believer a justifiable title to every mercy whether temporal or spiritual, that he is capable of receiving, and enjoying with safety, and good to himself, as with gloty to God; and if any one particular mercy, notwithstanding the believers desire of it, and earnest labour after it, be withheld, it is because his weak foresight, and small scantling of wisdom cannot discern what the Allseeing Eye of God doth see, and what his Infinite Wisdom knows, viz. that it is fittest for the present to withhold that particular desired mercy, and to reserve it unto a season wherein it will be a choicer mercy, and more advantageous. Now a small measure of patience might quiet the heart in the absence of such blessings, if the man would reflect upon his condition so well settled by Christ his Sacrifice, that he hath by this a title to every good, and that the time and the manner of entering on the possession of this good is assigned by the Lord in greatest love to us, that we should not by our haste snatch an unseasonable blessing, nor by our sloth lose a seasonable mercy. It cannot enter my thoughts what may pacify the soul, dispel murmuring discontents, and prevent perplexing fears, if these will not, viz. Christ by his Sacrifice hath reconciled me to the Eternal God, and wrought me into such favour with God, that he hath made over himself to me, to be mine for ever; and he hath assigned me (with his Elect) a portion in his alsufficiency: and because I know not what measure, and what season is fittest for me, he doth employ his own Wisdom to determine both; so that I know he hath love enough to give more, if his Wisdom saw it not greatest love to give but so much.  
3. The hover fears and doubts from uncertainties whether we shall enjoy our desired mercies for this present state, might be scattered, did we consider that this Sacrifice of Christ was not only expiatory of guilt, but also a Peace-Offering. In which kind of Sacrifices, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, portio Domino Deo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, portio Sacerdoti, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, portio viro, qui attulit.  as the Priest who offered had his share, so the person who brought them had a share in them likewise; tacitly intimating that there was a purchase, or procurement of good blessings (shadowed to the bringer under the portion he carried away to eat and feast on) made by this Offering, whence they had the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peace-Offerings, 
Dr. Cudworth's Discourse concerning the true Notion of the Lord's Supper.  because they brought Peace to the Altar to the Priests, and to the owners. These Sacrifices were also called by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a Sacrifice of fullness or plenties, 
Quod repleret voluntatem omnium. Sic P. Fag. ex D. Kimchi.  being offered pro beneficio obtento vel obtinendo a Domino, as Mercer. for a benefit as obtained, so for one to be obtained. Let then the natural tendency of the Sacrifice of Christ, as it was a (Sacrificium postulationis) Peace-Offering for all blessings to be obtained from God, be considered, and see what reason Faith hath to rest confidently and quietly, assured it shall not be left destitute of any blessings, which the efficacy of this Offering could procure, the friendship of God reconciled can afford, and the enlarged regular desires of the soul can demand. I need as little prove that Christ's Sacrifice was virtually all kind of divinely instituted Sacrifice, as I need to prove to a considerate Christian, that as an Eucharistical Sacrifice and Euchtical jointly it was designed [pro obtinendis beneficiis] to obtain blessings, whereof certainly it hath no whit failed; as I might at large prove if it were needful. The promises are made to godliness, 1 Tim. 4.8. and these promises confirmed in Christ, 2 Cor. 1.20. It is for his sake we may ask what we will in Faith, and receive it when we ask, or better than that we ask. 
 illa inserviant vobis in vestrum commodum & salutem. Vestris inserviunt commodis. Clar. in loc. Deredias licet, ingentis spiritûs res est cum— tantam copiam rerum quas natura beatissimè fundit aspexeris emittere hane vocem— Haec omnia mea sunt. Sic fit ut nil sapiens cupiat quia nihil est extra omnia. Seneca l. 7. c. 3. Lauda. Jac. Cappello.  When God gave us his Son, with him he gave us all things also. And whoso hath by Faith a title to Christ as his, the same man hath by Christ a title to all things. Note well that of the Apostle, Whether things present, or things to come, all are yours, for you are Christ's, and Christ is God's, 1 Cor. 3.21. So all is yours; away then with those disquietudes which a Philosopher would control; which a Christian should conquer. Let not their reason outgo our Faith. Though thou mayest deride, it is the business of a great spirit, on view of that abundance which nature happily poureth forth to say, all these things are mine. So comes it to pass that a wise man covets not any thing, because more than all (which is his) there is not any thing. Banish therefore thy disquieting thoughts, and turn thy cares into a stream of diligence, to secure to thyself that Christ is thy Sacrifice, that he is thy Passeover, and then this as consequent of thy interess in Christ, will be thy comfort and thy peace, whatever I can need bonâ fide, whatever I can desire sanâ ment, I may expect from the recovered Favour of my God, and the transcendent worth of Christ's Sacrifice. And truly I would be content to miss what I cannot find in these jointly; nor would I seek what others have to their loss gained out of Christ. Let my portion be what this unparallelled Sacrifice hath procured for me in the Eternal world among Saints and Angels, and let mine allowances in this transitory world, be the additionals which the wisest love, and the safest moderation can give and receive. It is not possible we should want any one mercy which is but a few degrees removed from the least and lowest, after God hath given one which is infinitely greater than all we enjoy beside. Who gave him who is more than all, will not fail to give every one that we can ask, seeing such are infinitely lesser than that he hath given already. Well may I blush at my own unreasonable fears and doubts which return upon me, and disquiet me when I compare myself and my deportment after this expiating, pacifying, perfecting Sacrifice offered to God for me, with the Heathen or a Jew and their deportment after the offering up of their Sacrifices. They would rejoice, rest content, and confidently promise themselves a wished for prosperity, and abundant confluence of good things: They promised themselves great things on sleight or no gronnds, and oh distrustful heart of mine! I can hardly believe and expect conveniencies from God on the highest assurances. But hereafter I will endeavour my Faith and Hope with Joy and Peace, shall exceed theirs as much in its constancy and sweetness, as it doth exceed theirs in the ground and foundation, i. e. as a substance exceedeth a shadow which was Jews, or nothing which was the Gentiles Sacrifice.      
The End of the First Part.   

REVIVAL OF GRACE.: FROM Consideration of Christ Dying a Testator. PART II.  
Among some other Considerations of Christ's Death, let me acquaint you with this, that Christ Died a Testator; one peculiar, and singular circumstance in his dying was this, that he was to die, and by death confirm his last Will and Testament; and this is very fit, seasonable and proper for a Sacramental meditation; this is a very fit and seasonable object, and matter for our meditations at a Sacrament, and from whence our graces may be actuated and improved. In order whereunto I shall do these five things.  
1. I shall show that Christ did die as a Testator, as a loving careful friend, making his Will. Next,  
2. That the Remembrance of this kind of Death of our Lord, doth well suit with a Sacrament. Next,  
3. That such a Remembrance will advance grace in its growth; this more general. Next,  
4. What particular graces the renewed Remembrance of Christ dying, and ordaining his last Will or Testament, will advance and improve. And Lastly,  
5. What are the singular motives proper to each of the forementioned graces, and peculiarly arising from this kind of Death, which improve grace. All which I will with what brevity and plainness I can dispatch in so many Chapters.  

CAP. I.  
THE First thing which I stand bound unto, is the clearing of the truth of this Position, or Foundation of my discourse, viz. That Christ Dying, did Die as a loving and careful Friend, considering the state, and providing by Will for the future good of his kindred and people; Christ Dying, died as a Testator, as one ordaining his last Testament. Let therefore these things be considered. As,  

Sect. 1.  
1. That he died seized, and possessed of a great and vast estate of which he had the absolute disposal. He was Lord of Heaven and Earth; and could give what ever he pleased of the one or other unto his peculiar people. It is true, he acquired a new title and right by his death, but it is as true that he had an unquestionable title and right to all, both the Glory of Heaven, with the grace that prepares and fits for it, and to the goods of the Earth with power to give to best pleased him. He did veil his glory, and in the days of his flesh forwent the exercise of that glorious royalty which was his due equally with his Father; but he never did disseise, or dispossess himself of that inheritance which by the right of eternal generation from the Father, and which by the right of creation jointly with the Father he was, and will be still seized and possessed of, thus the Heavens were his, the Earth also; 
Heb. 1.2.  He was heir of all things. Now could it be likely or indeed imaginable that so great an heir, seized of such an estate, should die and not dipose of it? had it not been wisdom to dispose of it to some or other, if he had had no dependences that needed it? the worth of the estate would have advised this if the indigency and want of the kindred had not persuaded to it. But Indeed,   

Sect. 2.  
2. This great heir had a very great kindred and alliance, 
Psal. 2.8.  who were even poor enough; for the greatness of his kindred, they were scattered over all the earth, 
Rom. 15.11 Psal. 110.3. Rev. 7.9. Heb. 11.12.  he hath some of all Nations; they were as the dew from the womb of the morning, an innumerable company which no man could number; as the sand on the sea shore, so was his kindred to be. And as they were many, 
Rev. 3.17.  so likewise were they exceeding poor; they wanted much, for they had by prodigality spent all; they had wasted their goods, God gave them a good portion, did set them up bravely furnished, but all was gone unless a little which the mercy of their Creditor spared to them to live upon. There was a Judgement taken out, only mercy forbore the Execution. Now could such a mulof poor needy kindred be forgotten and neglected think you by such a Dying Friend? and how should he have showed himself of the kindred, but by giving them legacies at his death? If their unworthy deportment was such as would disengage any other, yet it could not disengage him, who would do what best became his affection, not what best suited with their deserts. Take therefore this farther into consideration.   

Sect. 3.  
3. That this great Heir had a most hearty and unparallelled affection of pity and love for all his poor kindred. He loved them with a love greater than the love of women; he did bear the love of a friend, a father, of a husband; his love to his was so great, none could have greater; for it was that caused him to die for them. Now having thus loved his own, he loved them to the end; and love hath a good memory, it will not easily forget. I am sure Christ did neither abate of his love, nor forget them he loved, which persuadeth me to conclude, that this great Heir so dearly loving his poor kindred, would certainly provide for them, and leave a Will or Testament behind him, which they should all be the better for; which I the rather incline to believe he would do, because   

Sect. 4.  
4. His poor kindred needed some such due, lawful, and valid Act or Deed to convey his estate unto them. For Christ knew, and he hath given us to know, that we were not his Heirs at Law; nor could we have claimed or recovered any part of it by the Law; we had lost all our right, made forfeiture of all we once were possessed of, and God the great Governor and Lord of all, had (as we know Kings sometimes do) given all the estate of the condemned Traitors to his Son, and by especial gift had estated him in it. Ask of me, 
Psal. 2.  and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. And we are blessed with all spiritual blessings in him. Our sin was our death, and cut off all our claim and title to every desirable good. 
Peccatum abolevit Naturalem eam communionem quae Creaturam cum Creatore consociabat. Thes. Salm. de trib. Foeder. sect. 33.  Sin abolished that Natural Communion which joined the Creature in friendship with the Creator; as the Learned Professors of Saumur observe. And God hath set forth this emblematically in the dispossessing and ejecting Adam out of Paradise. Whatever God bestows now, he bestows it in, and through Christ with him he giveth all things also. This being the case of Christ's poor friends, what more likely way of befriending them than by Will? what surer way than by ordaining his last Will and Testament? since they had no title by Law preceding his gift; nor could they have any title any other way. He gave it therefore by Will, that it might be sure to come to them.   

Sect. 5.  
5. This great Heir died in perfect memory, and with wisdom that excelled the measures of the wisest men who set and keep their houses in order; he died not (as some men do) of a disease that should disable him to ordain his last Testament, but was his own man unto the last; he manifested this in his care of his mother, his charity towards the sinful murderers, for whom he prayed etc. I would add more proofs, but that it would wrong your Christianity, and call that into question. He is not worthy the name of a Christian, that is so much a stranger to the Death of Christ. In a word, he as well knew his friends needed he should give to them, as he knew his enemies needed he should forgive them; as he did in pity pray for the one, so he did in love and care provide for the other. And dying friends usually do provide in their last Will or Testament, especially if they have what Christ had.   

Sect. 6.  
6. Time enough to dispose of his estate. Some wise men leave their friends whom they dearly loved ill provided, because the surprise and suddenness of death preventeth them. But our Lord, this great Heir of all things, could not be surprised; he knew when his hour was, how it approached; he knew all that concerned others; he knew what was in Man, and therefore could not but know all that concerned himself, and his Death. Out of all which circumstances I do adventure to conclude, That Christ did before his Death ordain his last Will and Testament, and in it provide for his poor kindred, out of that vast estate which he was seized of, which he possessed and inherited in the right of his infinitely Excellent Nature, his Primogeniture, his Powerful Creation, and the Donation of his Father, when Man had forfeited all, and all estreated unto God the King and Sovereign of Man. In sum, Christ had time enough wherein to do this; he had good will enough to move him to it; he had estate enough to furnish and enrich them, and his poor kindred had need enough. And what then think we could hinder him from making his Will; or what should dissuade us from believing it?  
from his humiliation unto death. He humbled himself, and became obedient unto death, etc. Wherefore God hath given him a name, etc. that every tongue should confess that Jesus Christ is Lord. Christ who died, and because he died, hath this title given him, He is Lord, and this title is given to him of God himself, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) God hath exalted him, and given to him a glorious Title: Now this is not a swelling Title without power, or riches to befriend and help his people; such vain Titles are sometimes given by man to man, but never unto any by God himself; for he ever invests power with the Title he conferreth; and such a power or Authority as became both the greatness of the giver, and the greatness of the receiver could not be less than a full uncontrolled, and lawful power of making a Will or Testament, giving out legacies to his indigent kindred and friends; suitable to all this is that of John 10.17. Therefore doth my Father love me, because I lay down my life etc. Note well how Christ's laying down his life, i. e. Dying for his sheep, is is set down as one cause why the Father did so love him. Now because the Father loved him, he hath given, or put all things into his hand, John 3.35. Left them all to his disposal. These two places of St. John do in effect speak this very language, That the voluntary Death of Christ should procure his Father's love to him, and this love of his Father should bestow a power and right on Christ to dispose of all things. All which was exactly, and punctually performed to Christ after his Death, as well as largely promised, and contracted for, upon condition that he should die; the promise was made on condition he would die, and the right to all contained in the promise, was conferred upon him, because he died, and this right is expressed by St. John thus, he hath put all things into his hand, because he loved him, and he loved him because he laid down his life. Thus Christ acquired a right over all by his Death, and at his Death disposed of it for the good and benefit of his people, whom he made his Heir by Will or Testament, which is yet farther confirmed by these two places, viz. Luk. 22.29. I appoint unto you a Kingdom. I appoint (so we read it at large) but the Greek doth point out an appointing by Will or Testament: on which passage the Learned Beza hath this Note (beside what is cited in the Margin) These words being the words of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg, dispono, alii, Lego. Ex illa formula d●, Lego in Testamentis usitatâ. Nomen enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peculiariter de Testamento dicitur. Beza in loc. Haec Christi ad mortem proporantis verba speciem habent Testamentariae cujusdam dispositionis quo allusit Apostolus, Heb. 9.17.  approaching now to his Death, do carry the form and show of a certain Testamentary Disposition, to which the Apostle alludeth, Heb. 9.17. More might be added to clucidate and clear the word in this its most proper and native signification but I forbear that now. 
Vox Testamenti Latina, Graecam vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restringit ad Foederis gratiae oecononiam Testamentariam— etc. Joh. Cloppenb. de V.T. Disput. 1. sect. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notat declarationem voluntatis ultimae, etc. Joh. Cocceius de Foeb. c. 13. sect. 470.  Let it suffice that Christ useth a word in this place, which naturally imports the making of a Will, and so leadeth us to consider him as a Testator, as one before his each appointing and ordaining his ast-Testament.  
The second place is that of St. Paul, 
Latinis auribus nota erat. (Vox Testamentum) significare— in rebus oivilibus extremam voluntatem de rebus quas post mortem quis fieri velit, etc. Bened. Aretius in prologum. ad Nou. Test  Heb.., 9.16, 17. For where there is a Testament, there must of necessiity be the Death of the Testator: For a Testament is of force after men are dead, otherwise it is of no strength at all whilst the Testator liveth. In which words the Apostle doth argue the certainty and perfection of the Covenant or Promises in Christ, and proveth it by this known Argument. They are the Testament or last Will of Christ, which Christ the Testator hath by his death confirmed beyond possibility of a change. 
Est Oeconomia Testamentaria cui confirmandae mors intercedit Testatoris, Heb. 9.16, 17. Joh. Cloppenb. de Test. Vet. disp. 1. sect. 2.  That look how sure and firm the last Will is when he who made it is dead; so sure and firm are the Promises to us; 
Voluit Foedas suum— habere rationem Testamenti propriè dicti— Jacob. Cappellus in soc.  for they are the Testament of our Lord confirmed to us by his Death. For Christ would have his Covenant cast into the mould of a Testament or last Will properly so called.  
On these places I conclude this first point; Christ did not die intestate, but did ordain his last Will ere he died; and so his Death may be considered by us as the Death of a Testator, who being our friend, made his last Will for our good and benefit; for by Will he hath bequeathed very great things to us.    

CAP. TWO Christ a Testator proper Object to mediditate on at the Sacrament.  
HAving in the Former Chap. Proved what I undertook or at least done so much, that we may without error in our meditation consider Christ Dying a Testator. I am in this Chapter to show that the meditations of Christ's Death, as it was the Death of a Testator, do very well suit with the Sacrament.  

Sect. 1.  
1. First such thoughts are suggested to us by Christ himself in those expressions which he used in the first appointing and administering of this Ordinance when he chose to speak of it at a Testament. Among many names which. might have been used, and which are gotten into use since, none so much pleased our Lord as this; 
Mat. 26.28. Mark 14.24 Luk. 22.20.  It is the blood of the New Testament, and it is The New Testament in my Blood, Now a Testament leadeth our thoughts to the Testator; and indeed primarily, or in the first place though secondarily it signify a Covenant; And though now the frequent use of it in the notion of a Covenant makes us the labour to prove this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Testament to signify a Testamentary Disposition or Will, yet we can prove it from the Scripture, as from Heb. 9.16, 17. Where beyond doubt it denotes a last will. And the Third of the Gal. ver. 15. If it be buta Man's Covenant (or Testament) (for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may with very good sense be understood of a Testamentary Disposition, 
Paraeus in loc. Crellius in loc.  or last Will as it is also intrepreted by some. Humane testimony both from Historians and Lawyers pleading this use of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Testastament might be added. But I refer you to the foregoing Chap. latter end. In one word, we may well suit our thoughts to Christ's words. His words may very well be both the matter, and the rule of our meditations; so that we need not fear that we err in our thoughts at a Sacrament, when our thoughts do not wander from Christ's own words; we do surely entertain right, and seasonable meditations, when we entertain such as Christ suggesteth, who no doubt did purpose to lead our minds by his select phrases and words. For,  
First, This bears an uniform analogy, this exactly suiteth with the manner of Ancient Sacraments which afforded seasonable matter of meditations in the Sacramental phrases, and expressions then used as circumcision of the foreskin etc. Directed them to think of circumcising the heart, and the cutting off the lusts of the flesh, the Passeover by its very name led the thoughts of the Jews to meditate on the Angels passing over their Houses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit per intervalla, Transilire unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agnus mascnlus qui mactabatur 15 die mensis primi— quo admonebantur Israelitae liberationis quae ipsis contigerat per saltum quem Deus fecerat, etc. Conr. Kitcher. in verbum.  when he did smitethe Egyptians. This, Pesach, spoke, the Angels observing Israel's habitations, and his leaping as it were over them, but laying his hand on the Egyptians. The mercy remembered is Israel's escape, for as much as the sword of the Angel rebounded from Egyptians to Egyptian, still flying over Israel, and the name of the Memorial is Passeover. In like manner God hath set his Bow in the Clouds, a sign which he hath appointed to mind us of his Covenant promise, no more to destroy the World by Water; such Analogy between Sacraments and Things exhibited under them was of old; and there is not any reason why it should not continue still.  
Secondly, Each Sacramental action doth lead us, and guide our thoughts to Meditations that befit the Season, and suit well with the Ordinance. The taking, giving Thanks, breaking, the Bread, pouring out of the Wine, Giving, etc. these all have their proper significations, and suggest suitable and seasonable Meditations. And no doubt if each action do so offer matter for our meditation; every expression will do it as well, especially considering.  
Thirdly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That words and expressions are the most proper and natural signs of things, They represent things to our thoughts more lively than actions do words are the Candles which light you; things are the rare pieces which should entertain your thoughts; words are but like glass Cases through which you may discern, and view, and recreate your thoughts in beholding the curious Needlework, or Pencil of exactest Artist. Such are the words of Christ; here they show us what kind of love he bore toward us, what tender care he had of us, what full, sure and seasonable Provision he made for us, etc. This is that admirable and unparallelled piece which lieth within the Glass of his words, and which we may seasonably meditate on any time, and most seasonably when we show forth his Death.  
Fourthly, The words and expressions of other places of Scripture, and in other matters, have been the guide and matter of the Saints Meditations. So David meditated on the word of God. Psal. 119.148. Daniel thus employed his thoughts. Dan. 8.15, 19 And the blessed Virgin laid up the words which were spoken, and pondered them, Luke 2.19. Now if there be any special exception against the like entertaining our thoughts in weighing the words of Christ in this case, let it be produced.  
Lastly, 
Debuit ejus oratio cum ipsa re consentire ut vera esset & Christo digna, qui sese ip●am veritatempraedicaverat. Thes. Sal. de usu etc. Caenae, etc. Sect. 14.  Plain, significant, instructing words do hardly awaken, raise, keep up, and strengthen our Meditations, and Considerations suitable to the nature, end and solemnity of this ordinance; and Christ who knew our great dulness, who pitied us under it, and who purposed to help us against it, would never puzzle and perplex our minds with words and expressions Alien, unsuitable, and far remote from the things we ought to consider; Christ would rather make it a more easy thing, than a more difficult, to fall into seasonable meditations by following the drift, meaning and design of of his words, which containing a Testament or last Will, lead us at a Sacrament to consider Christ dying as a Testator, as our Friend in love, care, bounty and fidelity providing for us by Will, such thoughts well suit the Ordinance of the Lords Supper.   

Sect. 2.  
2. Secondly, 
In his (lib. Novi Test.) verè exprimitur extrema Filii Dei voluntas quam ratam voluit inter nos post mortem suam. Eam habemus expressam in Caenae dominicae institutione. etc. D. Aretius in Prolegom; ad Matth.  Such thoughts well suit the Sacrament of the Lords Supper. For than our thoughts, and the things themselves agree; there is an harmony between the things themselves contained in the Sacrament, and the thoughts of the Communicants. The nature of the things and our thoughts do then centre and meet together; and there is most suitableness, where there is nearest agreement. Now I have sufficiently proved, that Christ did make his last Will, and that he died a Testator; the Sacrament of his last Supper is a showing forth this Death; and unto this do your thoughts agree, when they run out into Meditations on Christ dying and making his last Will. So that more needs not be added to this Second Argument; by which it appeareth how suitable such thoughts are, agreeing well with what is represented to us, and how seasonable our thoughts are, being drawn out at such time, as these things are represented to us.  
Thirdly, Meditations on Christ dying and making his last Will and Testament, do well suit this Sacrament; for they do well suit with the ends of this Sacrament. There are among others four eminent and unquestionable ends of this Sacrament; to all which, these thoughts exactly agree, of all which in as few words as I may, I do purpose to speak. And so,  
1. First, A public and solemn Declaration or Profession of this great Truth, That Christ Jesus the Messiah hath died according to the Scriptures, and is risen again living in the glory of his Father, with whom we have Communion in every Sacrament until he take us to the Glory of the Father, or come again to us in the Glory of the Father. Every Sacrament is a taking out a Certificate that Christ died, and was buried, but that he is risen from the Dead. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.  Every time the Bread is broken in a Sacrament, we tell the world that our Lord was cut off out of the Land of the Living. The pouring out of the Wine speaketh his pouring out his blood unto death; and for proof hereof, we produce his Testament and last Will; the last Will of our great Commander, who made it (In Procinctu) when he was girt, and in his Armour just ready to enter the conflict, wherein he laid down his life for us. The excellent Moralist and Historian Plutarch tells us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  it was the custom with the Roman Soldiers to make their Wills when they stood in Battel-aray. 
— Facientibus Testamenta in procinctu veluti ad Certam mortem eundum foret. Velleius Paterculus. lib. 2.  I am sure when they went on a hard and dangerous design, the more considerate amongst them, made their last Will, as the Roman Historian reports of their Soldiers assaulting Trebonia in Spain. Our great, and Glorious Captain knowing that his hour was come and that he must die for us; disposed thus his estate by Will or Testament, which proveth the truth of his Death as fully as any Will duly proved by course of Law proveth that the Testator is dead. Now certainly good evidence to the truth of Christ's death must needs be very suitable to our public declaration and Profession of his death and so must suit with this first End of the Sacrament, which is to show forth his Death until he come. The valid and irreversible Testament proveth the Death of the Testator. Now such a Testament we have exhibited in the Sacrament; and who employs his thoughts on this meditation, employs them so as they agree with the End of the Sacrament.  
2. Secondly, Christ intended the renewal of our lively affections toward him Dying for us as another end of the Sacrament of his body and blood. He did therefore appoint this Ordinance to continue after his Death, that it might keep the affectionate remembrance of his love alive in our hearts. He would not have his Death forgotten, neither would he have it kept in memory without the vigour and strength of our love. His friends were dead in sin and misery; at that time he remembered these dead friends with life of affections, and now his living friends must not remember him with dead affection. A lifeless affection is next neighbour to no affection; and to remember with such affection, is very little more than quite to forget. Now none of us should so forget our Dying Lord; we could not see him dying as they did, Luk. 23. v. 27. who followed him to Mount Calvary, and saw him with their bodily eyes; yet in every Sacrament of his Supper he is evidently set forth dying among us; and so every one of us must remember him; every place in the Church may put us in mind of our Lord; but the Table and the Cross do more particularly and lively set our remembrance on work, Sic oculos! Sic ille manus! etc. Let me ask the question, did you ever lose a dear friend who made you a Legatee in his Will? or appointed you Executor of it? how did your affections stir, move, yea melt your heart when you read over the Will? when you came to demand your Legacy, did you receive it with dry eyes? Let us bestow our affections in reading over Christ's Will, as we would bestow them in reading over the Will of a tender careful Friend, and then I am sure we shall frame our hearts to this second end of the Lord's supper, and demean ourselves as Christ expects we should at his table. We shall remember him with love for his loving remembrance of us; we shall remember him with desires of his return and coming in glory to make good all that he hath bequeathed to us, to put us in possession of all that which the Sacrament representeth and sealeth to us, we shall say make hast come quickly oh! Lord.  
3. Thirdly, A solemn, public and constant return of Thanks and Praise to the Lord, is a third end of this Sacrament. 
Christus voluit sacram suam coenam esse mortis & passionis suae, nostraeque per eam à peccato morte & diabolo liberationis perpetuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & nostrae ea propter gratitudinis & observantiae publicum Testimonium. Ludoy. Cappel. Thes. Salm. de Liturg. & Ling. Ignot. part 1. th'. 5.  Christ would have his holy Supper be a perpetual remembrance, as of his Death and Passion, and as of our deliverance from sin, death and the Devil, so of our gratitude and observance would he have it be a public Testimony; as that Learned Professor hath expressed his sense and apprehension of this matter. We can scarce meet with any one person amongst the lowest and meanest Professors of Christian Religion, so little instructed in the nature and end of this Ordinance, as not full well to know and openly profess it is an Ordinance appointed for continuing a thankful Remembrance of our Dying Lord. We cannot read any Writer Popish, or other, but in their writings of the Sacrament, every page is full of it; the most usual name of it is Eucharist, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Syriack Version hath borrowed this Greek word to express itself, in Act. 2.42. & 20.7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which soundeth out Gratitude and Thankfulness; so some render and translate Bread, in Acts 2.42. & 10.7. broken in the Sacrament, and call it the Breaking of the Eucharist; but I will spare my time, pains and paper, and appeal to thy pretences and professions who goest to the Lord's Table: I know thou canst not acquit thyself to thy Brethren with whom thou communicatest, nor to thy own Profession, unless thou declarest thy desire to remember thankfully the Death of thy Lord.  
Now the Love of Christ remembering thee by Will in his Testamentary disposition, hath in it very many strong and prevailing persuasives to thankfulness, and will certainly awaken the sober considerate soul unto gratitude, and so will excellently well suit with the season and the duty of feasting with our Lord. Of which more shall be said in our following discourse if the Lord give leave. Mean while the greatness of our legacy, the freeness of love in the legator, the unworthiness of the legatees, the certainty of our future receiving it, the present enjoying more if so be we would set ourselves with more diligence and search to inquire into the deed of gift our Lord hath made to us. These I say will certainly persuade us to constant acknowledging our debt of thankfulness to our dying Lord.  
Our life should be a perpetual thanksgiveing to Christ, but a Sacrament is the solemn day of Thanksgiving which Christ hath appointed. He did find the Jews keeping the Passeover, so he hath ordained the Christian Feast of his supper in the stead thereof, and so to be kept: the Apostle tells us that he received of the Lord what he delivered to his Corinthians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10.16  and he delivered unto them this cup of Blessing: this minds you of the greatest gift God could give, and must not be looked on without your heart in your eye. Go too then, think as you can of him who hath made you heirs by his will, speak of it as you can. 
Inusitatâ & incognitâ quadam felicitate.  I mistake if you do not think & say (this came to pass by an unusual and wonderful happiness) as the Historian said of that will which made the people of Rome heir to a Kingdom. Be you as just to the Remembrance of your Lord, and show it in your thankfulness.  
4. Fourthly, Another great End of the Sacrament, and which Christ intended in appointing, 
Coena in eum finem comparata est, ut sit communioris & charitatis Christianonum vinculum inter ipsos. Th. Thalm. de usu coen. Dom. dis. 1. sect. 42.  it was, that union and communion might be preserved and continued among Believers. It doth therefore bear the name of a Communion; and Christ hath prepared this Spiritual Feast to keep up spiritual friendship. Christ would have but one Table for Believers, that Believers might have but one heart for each other. Christ hath put them all together at his table, that they might keep all together in love, and be but one. Mark well with what text the Apostle urgeth this Union and Communion among Saints, 1 Cor. 10.17. We being many are one body, for we all partake of one bread. But now alas! that is made a cause of contention and separation, which was appointed a means of union and Christian friendship; of which I might justly complain, were this fit time and place. But I conclude this in the words of the Learned Professors; 
Sacra Synaxis est dilectionis fidelium inter se contesseratio quaedam. P P. Salmur. de usu & neces. coen. Dom. Disp. 1. Sect. 42.  The holy Communion is a certain signal mark of the love of the faithful one to another. Now I say, the last Will of Christ dying a Testator, conduceth unto this; and therefore the meditations of Christ dying a Testator, will suit with the Sacrament, and do well become a Communicant. View but a while, oh ye quarrelling Believers, how you have all one common great friend! aught you not be one in him? Have you not all one title? and may you overthrow your Brother's hope without overthrowing your own? are all men careful to preserve unity, whose welfare is endangered by discord? and will you be less than men? In one word, Christ hath put you all into his own Will, and made you Legatees, Joint-heirs: how well doth one Will become them, who are thus one in the Will of Christ! oh divide not in your wills and affections, you are undivided in the Will of Christ! suit your considerate thoughts to the blessed ends your Dear and Dying Lord intended to promote; enlarge your thoughts on the particular considerations and respects in which he died; draw down these respects unto the several graces and duties which they will awaken and strengthen, and I hope in a Sacrament you shall find your Profession and Faith confirmed, your Affections enlivened, your Thankfulness enlarged, your Union and Communion with Saints strengthened and secured, by a due application of your meditations to the Death of Christ dying a Testator, and so will find by experience what I have said, that these thoughts well suit a Sacrament, because they well suit the ends of the Sacrament.    

CAP. III. Christ's Testament Influenceth our Graces.  
I Am now to treat my Reader with the entertainment of his thoughts on the third proposal which pretends to make it appear, that due considerations of Christ's dying a Testator, making his will, and comprising all his friends in it, may improve the growth of grace; such reflections on this kind of death do well comport to the communion; they do also well advance the graces of the communicant; they do befit the solemnity; they benefit the solemnizer, which I shall attempt to illustrate and prove in the genetal by these following arguments.  

Sect. 1.  
1. First. 
1 Argument  That which awakens the soul to a diligent search and enquiry into the word, and into its own state, will advance the growth of grace. Grace is of such a nature, it grows best when most searched, as health by medicines which penetrate the secretest places of the disease, and expel the most hidden, hurtful humours: our spiritual Balm healeth best when self-examination openeth our wounds and maketh way that the Balm may sink and soak to the bottom. Now the consideration of Christ dying a Testator, and making his Will or Testament, will awaken us to such a search & enquiry. It is almost natural to us when our rich friends die to inquire what Will they made, and who are remembered, and what they are remembered in, especially when they hear that all the kindred and all the friends are remembered in the Will, and have somewhat given them; upon this the considerate Christian gins his search of these two things at least.  
1. The last Will of Christ which is contained in, and to be gathered out of his word. And next, He  
2. Searcheth his own Pretences to the Friendship and Kindred of Christ; for the word assures him that the Lord Christ hath bequeathed all to his Brothers and Friends, Hence  
3. A Third thing is concluded by the considerate Christian viz. The strengthening his alliance to Christ, and making it more firm and sure, which is most effectually, and only done by adding grace to grace, and bringing forth fruits of grace; thus will this search occasioned by this Death of Christ improve grace.   

Sect. 2.  
2. That which answers the doubts, and which removes the disquieting fears of the gracious soul doth improve grace in the soul. Doubts are the souls earthquakes, which shake the foundations, and weaken the superstructure; these doubts once well removed, and these fears once well blown over; the soul resteth on a good, strong, solid foundation; and all that is laid upon it standeth the faster and steadier. These disquieting fears are Languores animae, The consumptive decays of weak grace, let these be taken away, and grace recovers to a healthful vigorous and strong habit; they are part of that spirit of bondage which attends a weaker, and less grown grace; and as these fears are dispelled, and the prevalence of the spirit of bondage abateth, so (the Pharrhesia) that boldness and childlike confidence of grown grace increaseth with an increasing measure of the spirit of Adoption, from which springeth an universal increase of grace: 
Atque adoptionis illius vim senserunt in Spiritu Sanctificante, PP. Salmur. de Sp. Adop. Sect. 12.  so they who are sealed with the spirit of Adoption, have still found the power of that Adoption by the spirit of Sanctification. Now, I say, Christ Dying a Testator, and leaving us his last Will or Testament to meditate upon, hath left us a good answer to our doubts, and the due meditations of the soul on the last Will of Christ, will much dispel our fears, and quiet the soul. For whereas there are two sorts of fears which afflict a gracious soul.  
1. A fear it shall miss of Glory. And  
2. A fear it doth want truth of grace. Christ by his last Will hath secured the believing soul against both these fears; against the first by giving a Kingdom and Glory to such by Will; he appointed them unto a Kingdom, to a Glorious Crown. Against the second by bequeathing the spirit of Truth and Grace unto them, to lead them in holiness unto the end; and this Will of our best Friend who Died to confirm it, is a very sure Title on the sacred reverence & authority of last Wills and Testaments, 

— Legum servanda fides, suprema voluntas  
Quod mandat, fierique subet parere necesse est.  
Aug. Imper. de vol. Virg.   which must be sacred and inviolate when the man is dead; 

Command of Laws must duly be fulfilled  
And so must that our dying friend last willed,   how much more when he who died once, hath for ever conquered death, and lives for ever to see his own Legacies both bestowed and enjoyed, which peculiar to Christ our dying friend, gives greatest encouragement against such doubts, and might very well ease us of all such fears, and so be an excellent defence and prop to weak grace; whence will soon follow a considerable growth in grace.   

Sect. 3.  
3. That which confirms the truth, certainty and immutability of the promises, improveth Grace. I need not give long Proofs of so known a Truth, 
Praecipuum & maximè proprium objectum Fidei situm est in promissionibus. PP. Salm. de Fide. sect. 7.  the promisies are the objects of our faith, the good things contained in the promises are the object of our hope, the grace and mercy making the promises is the Loadstone of our love. In one word, we are made partakers of the Divine Nature, we do purify ourselves, and perfect holiness through these promises. Grace is as the vine, the promises are the frame which beareth up and carrieth the vine which thriveth best when it resteth on the surest and stedfastest frame. Grace is a spiritual building which needeth a sure Foundation. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Such is the promise which, as the word of God, is in itself sure and steadfast, for it is impossible that God should lie, Tit. 1.2. & Heb. 6.18. Yet to this the Lord hath superadded the confirmation and certainty of a Testamentary disposition, or last Will, making, all the promises in Christ, and making them all sure, and unchangeable by the death of Christ, whereby they become to us (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yea and Amen, 
2 Cor. 1.20.  that we might have such assurance as should render it next to a moral impossibility for us soberly and deliberately to doubt them. Now all this is excellently effected by resolving and moulding the promises into a last Will or Testamentary disposition, which is of such a nature, that it becomes unalterable on the Death of the Testator; 
Heb. 9.17.  for a Testament is of force after men are dead, and so the law maxim ensureth us, 
In publicis Lex, in privatis Testamentum firmissimum habetur.  that what the law is in public concerns, that a last Will in private concerns is for insurance and firmness. In brief therefore, the last Will of Christ Dying confirms the Promises to us, what confirms the promises confirms our faith and hope with other graces, faith and hope confirmed do greatly tend to purifying and sanctifying our hearts, and making our life fruitful: in these things lieth the growth and improvement of grace; so that due reflections and right manage of our thoughts on Christ dying a Testator do as is said, improve the communicants Graces.   

Sect. 4.  
4. That improves grace which doth soften the heart, and as it were ripen it unto a mellow temper, as the showers which soak into the earth in the spring time, which soften the earth do both prepare the way that tender roots of trees and plants may spread abroad and root deeper; and also do afford nourishing moisture and sap whence the verdure, blossom and the fruit itself; so it is here a hard and rocky heart is as unkind, a soil for grace as stony ground is for Corn; neither can take root to any good purpose. Trees of righteousness are planted by the rivers of waters, which is a tender soil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the water courses divide themselves and run out into many branches, gently and kindly softening the ground. And though some vines of the Lord are planted in high Mountains naturally hard and barren, in proud and hard hearts, yet these hearts are like ploughed ground, laid a fallowing and mellowing, and so prepared for the seed time every high Mountain is laid low before Christ. In one word, the pleasant Lilies do grow in the Valleys, low and softened grounds; so grace thrives best in the humble and tender soul. Now there are in the last Will of Christ many, both common and ordinary, as also Singular and extraordinary motives and inducements to tenderest affections towards Christ. Whatsoever cause any true friend, any kind Brother, any dutiful Child can see in the care, love and bounty of his Dying Friend, Brother or Father, expressed and contained in the porvision made by such one for him, that, all that, and more, may the meditating and considerate soul see in the last Will of Christ to melt him into affections for Christ, in whose Death he may see love living, and growing strong when life fainted and grew weak. And as his veins, and heart grew empty of blood, both grew full of love to you and me. So he loved his own to the end. What in particular these common and special motives are, I shall not now specify, but reserve them to another more fit place, thus you have the sum of this fourth argument before you in the next place.   

Sect. 5.  
5. That improves our graces which endeareth the Lord Jesus to us; what increaseth our love to Christ doth increase our holiness, and addeth to our graces; love will long for a more close union; love will study the most entire compliance; it will ambitiously strive to advance, and honour; it will without ceasing endeavour to please. That soul is most endeared to holiness and most studious of holiness, which is most endeared to Christ, and most in love with him; such a soul keeps his Commandments.  
Now the view and consideration of Christ▪ s last Will and Testament will surely endear Christ unto the soul; there the soul seethe the real Testimonies of his Saviour's love. Last Wills or Testaments are those in which we profess all our affection. 
Quibus affectum omnem fatemur. Brisson. de Form.  After this men can do no more, at this time therefore they will do what they can for their beloved Friends. This love is an immortal love attempting to fill the cistern & to leave it full when the spring head dries up; it is a love surviving Death, when the lover cannot, a piece of Friendship rescued from the hand and power which kills thy Friend. When Jacob could live no longer to love his Joseph, his love could not die but fleeteth from his feeble dying heart, and reposeth itself in the sacred and unviolate treasury of jacob's last Will, where it doth, and shall still survive both the Lover, and the Beloved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 48.22. 1 King. 1.  in this you discover Joseph had a double share in jacob's love. When David was to make his last will you may see which of all his Sons had most of David's heart; so true is it that last Wills are open windows of the heart through which we may see the living affection of our Dying Friend. This is undeniably true of the last Will of Christ, who looks into it shall see the dearest love, the tenderest affection, the faithfullest friendship, the seasonablest care, and the fullest provision, and who seethe this can do no less than wish he had a more dear affection to return for that which is so incomparably grater than all other.   

Sect. 6.  
6. That improves Grace which shakes off security and awakeneth out of sloth; security is the lethargy of the soul; and it must be cured or the soul Dyeth, sloth is that scorbutic disease of the soul which weakens all its graces, and takes off the edge of them, and this must be removed by a vigorous exercise of that strength and life which yet remaineth in Grace, or Grace will decay, whither, and die; rid the soul of these two, and Grace will suddenly recover itself and grow. Now it is unquestionable that the last Will of Christ carrieth in it sufficient considerations to awaken the soul out of pernicious security and to quicken it unto vigorous diligence. For all the legacies of Christ are conditional, requiring either precedent conditions, or enjoining subsequent conditions of love and obedience; and this love with obedience will be found such as will take up all thy time and strength; set to it so soon as thou wilt, here will be work enough for thy Christian care. Thou wilt find life short, love long, work weighty, strength weak. The Philosopher roused himself with this, Vita brevis ars longa, life is short, Art is long. Christian, look over Christ's expectation expressed in his Will and Testament, and write this presently as thy monitory, Vita brevis, Fides longa, The time of Life is short, the work of Faith is long; and rouse up thyself both from security and sloth; make haste to do thy Lord's will, that thou mayest have large share in the last Will of thy Lord. When a very rich gist is given by Will upon conditions and reservations, and all revoked from every claimer who performeth not those conditions, and disposed to others who will do, and have done and performed the conditions; how great care and diligence doth this awaken? how speedy is the considering Legatee! what haste doth he make to perform! lest non-performance of his duty should disappoint his hope, and cut off his claim. Christian, thou hast the Inheritance given by Will, and that Will prescribes thee thy duty; and if ever thou intendest to put in claim for it, look thou put thy hand speedily to the doing of what is there enjoined thee. For I tell thee, thy Lord who made the Will, who prescribed the terms, who enjoined thy performance, and before whom thou must make thy claim, is not now dead, but liveth; is not far off, but near to thee, seethe and observeth all thy sloth and laziness, and will reject thy suit, and dash thy pretences, and confound thy hopes, unless sight of his Will quicken thee to do his will.    

CAP. IV. Graces enumerated Improvable by the last Will of Christ.  
I Have performed, 
〈…〉, at potui ●amen.  if not as I would, yet (as Bernard said) as I could the three first parts of my Promise. I shall now endeavour the performance of the fourth, viz. in a particular enumeration of those graces which I apprehend may be much improved by the consideration of Christ's last Will or Testament renewedly remembered at the Communion of the Lord's body. And  

Sect. 1.  
1. First, Faith is one Grace which is improvable by due managing our thoughts of Christ's ordaining his last Will ere he died, and dying, to ratify and make his last Will firm and irrevocable. This gives us greatest assurance of the truth of the Promises, and so addeth to the evidence of things that are not seen. Man verily believeth, and boldly pleadeth his title and right to the Legacy which his dying friend bequeathed to him.   

Sect. 2.  
Secondly, Hope and Expectation of enjoying the good things promised, is another grace improvable by the application of Christ's Death dying a Testator and ordaining his last Will. The certainty of future enjoying, and the goodness of the thing to be enjoyed, is the life of hope, the root and strength of it. Now, the goodness of that we expect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the certainty of our future enjoyment, are jointly contained and declared in the last Will of our Lord, to which in more particular manner we hope to speak.   

Sect. 3.  
3. Longing desires of surer interess in the Covenant or Testament of Christ, and desire of nearer union unto Christ, is improvable upon the reflections of our serious thoughts on the Death of Christ dying and making his William. Every one who needeth, would wish himself of the kindred, and affinity of that rich, bountiful and kind friend, who enricheth all his kindred by his large Legacies at his Death; and he will desire to be so related unto Christ, who duly considers what may be obtained by Christ.   

Sect. 4.  
4. Love to the Lord, and a high prising of his person and concernments is an other Grace of the believer improveable by this meditation of Christ's Death as the Death of a Testator. Every one honoureth the remembrance, and speaketh well of him who doth liberally, and wisely provide for his indigent and needy relations; strangers do value such an one, and much more doth his ingenuous and considerate Friend.   

Sect. 5.  
5. Zeal to his glory and honour, a spiritual fervency of heart in all that such a Friend is any whit concerned in is another qualification of a believer and this also is improved by the due manage of our knowledge of Christ's last Will and Testament. Were there but little cordial Friendship in the heart of a believer toward Christ, yet a little Friendship would kindle much Zeal for such love and bounty as is expressed by Christ in his Will and last Testament, to us.   

Sect. 6.  
6. Joy and Gladness in the Lord the heart will rejoice in its own interess in Christ, and glory in Christ, when the great and good things done for it by Christ, and settled upon it by the last Will of Christ, are known and duly considered. It is a vanity yet common among men to glory and rejoice in their rich Relations, and in their ample estates given to them by the will of such Friends; but it is no vanity in a believer to rejoice and glory in his large Legacies bequeathed to him by Christ for the greatness and goodness of these things (with the unbeleif and vilifyings which others cast upon believers) their hopes and their Lord do warrant, yea call for it.   

Sect. 7.  
7. Thankfulness and grateful return of praise unto him who hath so remembered us, is another grace improveable upon the considerate observance of Christ making his last Will; and upon our meditating on his will it is so apparently due, that every one doth usher in the mention of a Legacy or great gift by will with thanks to the Giver; I thank him he remembered me. etc.   

Sect. 8.  
8. Humility and a lowly temper of soul, a sober esteem of ourselves (who have what we have, and do hope for all that we can expect, of free gift) is another grace or Christian habit improvable by due and serious considering Christ's last Will and Testament made by himself before his Death, and confirmed by his Death. We had been all poor sheaks, and pitiful beggars, if it had not been for this rich and great Friend of ours. I have heard men blow down the pride of some, (who were set up as we are by another's bounty,) with one blast such had not been worth one groat if his Friend had not put him into his Will; so do thou Christian consider, and so say.   

Sect. 9  
9 Patience in suffering for Christ's sake; nay Patient bearing all the afflictions of our whole life, is another grace which may be much increased by our due observing and applying our thoughts unto Christ's last Will or Testament. He can never suffer too much for Christ, who hath so much given to him by Christ; nor may he be at any time weary of the labour he undergoeth for Christ who understandeth what is his legacy in the Testament or Will of Christ.   

Sect. 10.  
10. Sorrow for doing so little for him, and grief for doing any thing at any time against Christ, is another effect of our meditations and due observations of the love of Christ manifested to us in his last Will. This part of repentance is improveable by these like reflections on Christ Dying a Testator, and putting us into his last Will. If there be any ingenuity lest among the Friends of a Dying person who giveth largely to them all, though they all did slight reproach, oppose and wrong him, this gift will draw out tears for their former carriage toward him.   

Sect. 11.  
11. Settled purpose to live in future days more worthy of, (at least with endeavours after a carriage and deportment which may be more answerable to) the love of Christ Dying for us, and so carefully and bountifully remembering us before he died. Renewed obedience is another effect which will be promoted and advanced by such thoughts.   

Sect. 12.  
12. A loving and peaceable disposition towards believers, our joint Legatees, who were in the heart of Christ as well as we, and who are by the Will of Christ made joint-heirs with us. Charity and Brotherly-kindness is a grace improvable by these sweet influences of Christ's love equally providing for them and us by his Will; we shall be constrained to love those whom we know Christ so loved. And thus you have in this Chapter the brief Summary of what graces may be increased. Now the special influence which the last Will of Christ dying hath on the soul for the increase of each of these graces, will occasion the resuming of them in the order I have here laid down, and so will be our employment, and your farther entertainment in the next Chapter.    

CAP. V Faith Improved by the last Will of Christ.  
IN this Chap. I foresee I shall be much longer than in all the former; and its length will necessitate me to cast it into more branches: for I must discourse particularly and distinctly on those twelve Graces mentioned in the fourth Chapter. I shall allot therefore a particular Section to each particular Grace, in which Sections I hope to clear it, That the last Will of Christ hath a special Influence on the considerate meditating soul to improve its Grace.  

Sect. 1.  
1. The believing, meditating and considerate Communicant may improve his Faith by the consideration of Christ's last Will: there lie hidden many inducements unto Faith, and very strong supports of Faith; all which consideration will draw forth, and likely enough in some such order as this some of them may be drawn out.  
Now the Scripture tells me, that Faith is the substance of things hoped for; a persuasion of the certain future accomplishment of those things which are promised to the Believer. 
Credere est persuasum esse de veritate alicujus rei. PP. Salmur. de Fide, sect. 15.  To believe, is to be persuaded of the truth of any thing proposed to be believed. So that the more, the clearer, the surer our persuasives and arguments are to believe, the stronger will be our Faith and Assent to the Truths which are proposed and argued; the stedfaster and more unmoved will our persuasion be, 
Persuasio non fit aliterquam admittendo aut introducendo in intellectum eas rationes caque argumenta quibus unaquaeque res sese veram esse demonstrat. PP. Salmur. de Fide Disp. 1. sect. 15.  Which is wrought in no other manner than by admitting or letting into the understanding those Reasons and Arguments whereby each thing demonstrateth itself to be true: Which passage of the Learned Professors is a very fit Exposition of the Apostles words. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 11.1. Faith is the evidence of things which are not seen, it is the conclusion of the soul, arguing with itself from the evidence of truth, and from the certainty of those reasons which are discussed, and throughly pondered; as then, there is more or less evidence and certainty in the promise or word on which our faith and persuasion is built; so there is more or less strength in our faith or persuasion, 
Confirmat— fidem quod magis ac magis persuadet vera esse promissionem, etc. P.P. Sal. de Sacram. in gen. sect. 54  and a certainty which grows greater and greater, will produce a saith which grows greater and greater like wise. Let us then see what increase of our persuasion and faith, may be made by the last Will and Testament of our Lord. In which thou hast.  
First, All the common inducements of a firm persuasion which are as much in this as in any. No man's last Testament, can have more grounds for the ensuring us it is firm and stable, than his last Will of Christ. He was in strictest propriety, a Person who might optimo jure, in best right make his William. He had wealth and riches, spiritual Riches, fullness of Grace and merit; 
Testes suntin primis discipuli ejus Apostoli sancti man tires quoque testes sunt. Testes etiam bom ministri omnes Testes etiam Angeli omnesque Pii. Ben. Aretius in Prolegem. ad Matth.  he had large demesnes, was heir of all things, he could sua legare, bequeath his own; he did also make his Will by his death; he confirmed all the promises, and made them the Legacy of every Believer. He did condere Testamentum, ordain his Testament. To which he added sufficient Witnesses: to him give all the Prophets and Apostles witness, that whosoever believeth in him hath good title and right to eternal Life; he bequeathed it by Will, and adhibuit testes, * called in Witnesses. And farther, he published his Will, sent out his Apostles, who declared Christ's death, and the Believers life. Every Minister of Christ is one by whom Christ still publisheth this Will of his. Now if thou who readest this, hadst such a Ground of Plea for an inheritance; wouldst thou not say, thou hadst a good Title? wouldst thou fear to claim thy Legacy? wouldst thou not sue the Executor rather than lose thine inheritance? when thou shouldest read what thy dying Friend commanded to be written, what witnesses are to it, how plain and full he made every thing be written & published, would not thy persuasion grow as thou readest? So than it is in this case, every promise is reduced into the form of a will, and the more thou readest and considerest, the more wilt thou discern the stability and the certainty of the promises. The words which thou believest, & on which thou may'st claim, and make good thy claim to any promise, it is the Legacy thy dying Lord hath bequeathed thee. Say then before thou goest to the Lords Table, I am now preparing to renew the memorial of Christ's death, and what thoughts am I to entertain? aught they not to be thoughts of the precious promises which are comprised in the Lord Jesus, in whom they are all yea and amen, made to us in him before he died; made most sure to us by him when he died. And who dares go about to reverse what he hath so confirmed? who shall presume to annul and make void his will? I see others believe their interest in the last will of their Friends: I know I am the Friend of Christ, and in his Will, what then should make me doubt? Nay I will endeavour to have as inviolatam fidem, inviolate and unshaken Faith as I have inviolate and Sacred ground of Faith in the last Will of my Lord.  
Secondly, The Believer hath yet more to increase his faith, and to confirm him in the persuasion that there shall be a performance of all that is promised. For it is all made sure by the last Testament of him who could not exceed his own treasures; he hath not given larger Legacies than his estate will bear; though his Gifts are great, yet his Estate will make them good. He is heir of both Worlds, with all that is in both: he is heir of the world to come; and he is proprietary of all grace which fits for Glory; and he is also Proprietary of all Glory fitted unto Grace, that is prepared and apportioned unto Grace. He is Lord of this present world: although we do not yet see all things put under him, yet he is the man of whom David spoke, Psal. 8. witness the Apostle, Heb. 2. He shall inherit all Nations: he is a King, whose dominion is over all. In one word, the greatest wants, the largest desires, the highest expectations of his kindred could not be too much for his Treasures. Though none ever gave as he hath given; yet none ever did or ever shall be put to abate or to forgo any part of his Gift. This oh believing soul is! peculiar to thy Lord; his Riches will pay all his Legacies.  
Say then to thine unbelief, what is it thou stickest at? where lieth the difficulty? are the promises so rich, they exceed the Estates and Treasures of this world? do they amount to more than all the world can make up? why still they are not greater than the Riches of both worlds: and remember thyself; he hath both this, and that world which is to come, at his disposal, and his Bequests are to be disbursed and paid out of both: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Arab. reads Quicquid est in ea.  will both be enough? cannot the fullness of the Earth fill thy emptiness? why the Earth is the Lord's, and the fullness thereof; the World is his, and they that dwell therein. Banish thine unbelief which ordinarily stumbles most at the wants and straits of Christians in this life; and look to the last Will of Christ which is unto Godliness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He bequeathes all the promises of the life that now is, and of that which is to come. Oh now where is thy faith? what forbids thee to be persuaded of the truth of the promise of Christ; 
1 Tim. 4.8.  he hath not laid it on an uncertainty, much less on an untruth: he hath not given so much, if his Goods will amount to it. He hath not as that beggarly Cardinal, given much, but his Legatees must find it out. No, but he had enough to give what he hath given; and every one shall in due time have all that Christ hath given; there are Assets to pay these debts; believe, than that thou may'st receive. See how much greater cause thou hast to believe, than any man can have to expect from the Testamentary disposition of a mortal friend who may possibly out give his Estate, but Christ thy Friend, did not, could not out-give his.  
3. Next consider, as he had wealth both spiritual, eternal and temporal sufficient to discharge his leagacies, so he had wisdom which could not, and love in sincerity which would not err in the ordaining of his Will that so any Legatee should lose through the ambiguity or defect of his last Will. He needed none to direct him how to make a will which should hold good, and be valid to all the intents and purposes of his love towards his poor Friends. He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that one Lawgiver whose wisdom directeth to the making Laws good, profitable and seasonable for his Church. He is that Lawgiver whose sovereign authority gives validity, and warranteth his word for a law to his Church. He is the King of his Church, and his Church knows not a law beside the word of his mouth. And the words of his mouth are right; there is nothing forward or perverse in them, Prov. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.7.  8.8. Now then see what farther ground of firm persuasion thou hast. Oh believing soul, to assent to, wait for all that he hath promised! all which he hath comprised and ratified by his last Will. Read over the promises, weigh them duly, and say to thyself at a Sacrament, all these promises were confirmed by the last Will of my Lord. Whose death I am to remember and consider with respect to the nature and notion of his Death; and this his Death was the Death of a Testator, of one who made his Will so wisely, so consonantly to the law, viz. Of grace and mercy, so agreeable to the holy will of God, so plainly and fully for the consolation of his poor Friends, that no one of his poor Friends shall ever be defeated, disappointed, or injured in their claim, and plea, their title by gift and will is so good, that nothing but a narrow desire, a straitened heart a scanty apprehension of it can lessen their portion in it; the fullest apprehension, the largest heart, and the vastest desire according to Christ's own Will, shall have the best and greatest share in these gifts: get then apprehensions suited to these excellent mercies: inquire and learn what mercies are offered, represented confirmed and sealed in the Sacrament, what privileges are there, (by God's charter and grant) given, and conclude of them; all these were put into Christ's hand. He hath disposed of them to his, as they need, as they desire, as they want, or wish. And that they might be sure, hath ordained them by his last Will a Legacy for all who understand, desire, seek and wait for them; and lest any doubt should discourage you, I pray you remember; Christ the wisdom of his Father could not want sufficient skill, and Christ Dying for us could not want good will to ordain his Testament, so that none should disappoint or defeat it in part or in whole. Consider then how little cause you and I have to doubt; consider how great cause we have to be fully perswaded of the truth and certainty of the promises. Nay farther, yet  
4. All the Promises thus confirmed, by the last Will and Testament of Christ, are Legacies given by one who now doth, and ever shall live to be his own Executor. This Testament is not the Testament of a man who dieth and must entrust others to see his Will performed; but it is the Testament of one who was once dead, but behold he liveth, Rev. 1.18. For evermore. O happy soul who art Heir of those Promises which he made who lives to perform what his love hath bequeathed to thee! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thou art surer to enjoy the Crown which he bequeathes thee, than ever was the child of any dying Emperors, or Kings, whose last Wills have been wickedly violated because they were dead, and could not prevent the violence of such Traitors, nor avenge the wickedness of the Treason. But behold here's a friend who lives after death, and wilt thou know why he doth? Amongst others, this is one reason, 
Heb. 7.25.  That he might save to the uttermost all that come unto God by him; and to intercede for them, viz. that they may enjoy what he hath given, that they may possess what he hath purchased. Now then, compare the grounds of other men's persuasions and confidences, upon the Will of their dead friends; see what is in them, weigh them, and write upon each of them Tekel, 
Dan. 5.27.  thou art found too light to be weighed against the confidences and persuasions of a Believer; for all other Legacies are the gifts of the dead, but the Believers Legacies are the gifts of him who was dead, but is alive, and liveth for ever more. Others may have the assurance of an unchangeable Testament, and ordination of their will, but yet want an assurance of just and faithful execution of it. If their Friend be dead, the Legacy is due and cannot be recalled. But their Friend is dead, & possibly the Legacy may never be paid: here's that defect which makes it too light to be weighed with the believers confidence, which is as sure, for his Friend was dead to confirm, and is yet surer than all others, for his Friend doth live. Christ will make all sure (as we say) his own eyes shall be overseers, and his own hands executors of his own Will.  
Now then at the Lords Table view the riches of the promises, take a particular of what is contained in them, a particular of what grace, what consolation, what glory, say, All these are (by the last Will of my Dying Lord) bestowed upon me. I may claim them, I may sue and plead for them, I may avow my title to them; for they are a Legacy given to me by my Lord: and who then can change or alter his Will which hath been ratified by his Death? or who shall dare to violate it, and defeat me? or any other Believer? So long as my Lord liveth to prevent the attempt, and to avenge himself for the violence; Oh that our persuasion of the truth of the Promises were firm and steadfast as the Promises themselves! Oh that we could give more credit to the Promises, as God hath given us more arguments and inducements to credit them! well Reader, I know not how my weak and dark reasoning with thee doth prevail; but I assure thee, there is in the Promises a most sure and unfailing truth asserted and declared to thee by this, That they are the bequests of Christ Jesus, who ever lives to make them good. Remember this at the Sacrament, where the Promises are all tendered to thee in Christ, I doubt not it will strengthen thy Faith.  
5. Fifthly, Consider, the Promises are the Legacies of thy friend, who would not alter his Will, and dispose of them otherwise than he hath already disposed them. He is yesterday, 
Heb. 12.8.  to day and for ever the same, in his love, care, wisdom and bounty; were he now to make his last Will, he would not alter any thing; he would not blot out one name, nor abate any one Legacy. I stand the less to prove this, because nothing can fall out to change infinite wisdom; and such was the wisdom of Christ who is the Testator, and disposed all as you see them disposed. And in this appeareth a certainty in Divine Promises, which is (seldom? nay) never found in the promises of men, although confirmed by an irrevocable Testamentary disposition; for it seems past doubt, that if any one of the rich and wealthy Princes, or Grandees of the world, were to live again, and to ordain their Wills anew, they would alter much, leaving out some, abating to others, etc. Either upon discovery of unworthiness in the Legatees, or upon discovery of other persons and uses more excellent; all which would proceed from experience, and after-knowledge; the least of which cannot be supposed, or found in Christ. He would do what he hath done, were it all to be done over again. Now this doth add new evidence of the certainty of the Promise, and aught to add new degrees of strength to our Faith. How sure must those Promises be which are the Promises of one unchangeable, and who repenteth nothing which he hath spoken! Away then with unbelief and doubts banish them all from thy soul. If thou wouldst but love thy Lord in truth of heart; if thou grievest for thy deadness and nonproficiency; if thou strivest to walk more worthy of thy relation unto Christ, and of his love to thee; be not too much dejected. Thy Lord foresaw this, and hath provided a pardon for, and help against it; and notwithstanding all the baseness thou confessest and bewailest in thyself, Christ would make the same Will if he were to make it anew, and give thee as much as he hath done. Raise up thy Faith therefore, and at the Sacrament be think thyself; Here are the Promises reduced to the form of a last Will, that they might be sure; and they are so disposed by my Lord who foresaw all that can discourage me, and who would not change any thing, were all to be new done. Surely he intends as he speaketh; is in very good earnest; he will perform that at last, which he would not change or alter in the least. Oh then! I must persuade myself it is all truth which is in these Promises, and I should believe them more steadfastly if I did understand them more clearly. None can have such equal ground of believing his friend; none shall equal me in believing Christ my friend and Lord.  
6. Lastly let it be considered for ensuring the promises, they are the legacies of one who is sole, and supreme judge of all pleas and causes which can arise concerning our Right and Title to them. 
Symbol. Nicen. John 5.25.  We believe that he shall come to be our Judge, is an article of our faith, and the Father hath committed all judgement to the Son, having appointed a day wherein he will judge the world by the man whom he hath ordained, 
Acts 17.31.  who was adjudged by man unto death, died and was buried, but risen again, and shall come to judge Quick and Dead; whose sentence shall stand for ever good, so he hath a Prerogative Royal, peculiar to himself; for others last wills are by other men decided, if any thing of controversy arise concerning them. No man is judge in the case and plea of right between those he hath made joint Legatees, but one is the Testator, and dieth; another is the Judge and interpreter of the Testament whence it doth not seldom fall out that the Legatees are defeated of their right, and lose the gift of their Friend; and the mind of the Testator is not fulfilled because it is either not understood by the judge, or because it must not be understood (although indeed it is well enough known) this therefore leaves some uncertainty in a man's claim, and the event upon trial is sometime a disappointment. But here is no such uncertainty in the event, for he is Judge who is Testator, and he is to declare his own mind, of whom we expect the gift, and who certainly doth well understand his own mind. Besides, in expecting and claiming, the Legatee shall assuredly have all the favour shown him that he needeth. It is a rule in law, that wills should be interpreted in the more favourable sense. That love which was so great to give the Legacy, will be great enough to adjudge it to the Legatee. Moreover it is not possible that a case should arise between the Legatees of Christ wherein the one should gain, and the other lose, for such are the gifts of Christ that they are entire and whole to each one; none hath the less for any one's having much; so the controversy shall never be but between the soul and its unbeleif, fears, and doubts: between the soul, and Satan accusing and impleading it. And in this case Christ being Judge of his own Will, you may soon say what favourable, gracious and merciful judgement he will give; and how surely he will adjudge their title good, whose faith, love and desires sue for it to him. Awaken thyself then! and look on what sure ground thou standest! who haste Promises so full of certainty and unchangeable truth. Let thy soul admit no more unbelief than the Promises, (confirmed by Christ framing them into his last Will and Testament,) do admit uncertainty. Let not unbelief enter until thou seest uncertainty attend thine expectation from the Will of Christ. Reason with thy soul; propose the case to thy serious thoughts. At a Sacrament I do remember the Death of my Lord Dying, and making his Will, wherein is given to me all that which the Sacrament representeth to me; remission of sin, peace in believing, strength to walk with God, and after, my drinking this wine with his people at his Table. 
Luke 22.  The drinking it new with him in his Father's Kingdom. This Ordinance is (as all other Ordinances of Christ are,) exceeding full of grace for every one that hearty willeth it; and this fullness of grace is bequeathed by Will; this Will valid, and to be judged, (if any case arise) by him who made it. Come then! Will Christ think you enervate his own Will? Can it be imagined that he will not see it performed, who lives to be his own Executor? who would make no other if he were now to die and make his Will again? Fear not oh believing soul! thy claim will be adjudged good; doubt not thy Plea of right, he is Judge who gave thee the right; stagger not through unbeleef. He did designedly give thee all assurance possible, not to prevent any unfaithfulness in himself but, to prevent all infidelity in thee. Not to confirm his own word by any new arguments, or new bonds which might be sure to hold if others did break; for his word, and promise is faithfulness and truth; but to confirm thy faith, and that if unbeleef broke through some, yet it might not break through others; if it did prevail with the soul against any one, it might not prevail against every one of the encouragements and persuasives to believe. Weigh well the certainty of those promises which are confirmed by the last will of such, (I say, of such) a Testator who changeth not, who cannot be overruled by any superior Judge, and then say how great your persuasion of the truth of them should be. It should be great faith that hath such great assurance, and strong persuasion which hath such persuasives. Oh that our faith were porportioned to the ground of faith laid down before us in this very matter! there can be no colour of doubt where these grounds and perwasives of our belief are rationally considered. Bring therefore to the Sacrament an extract of the promises, set them in order before your eyes, see them all summarily contained in that one clause (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 22.20.) This is the new Testament in my blood this is a Testament which bequeathes to every believer the whole purchase of grace, comfort, glory, and every good thing, which the blood of Christ was the price of. And he that bequeathed all this, would not alter it, if he were to make his will anew; if any one will controvert my Title, Christ the Testator is to be Judge; if any would defraud and detain my part, or any parcel of it, Christ lives to be his own Executor, and to give the possession of all, as well as to give me title unto any. Thus sure are the Promises of the New Testament, the Legacies of every Believer. Here are many Arguments, and each of them I think apt enough to persuade, were they duly improved. Reader, let thy thoughts, and deeper meditation add strength to thy Persuasion and Faith, by drawing out the strength of these Arguments, which may be truly called Arguments, put into thy hand, rather than handled for thee. I hope thou wilt find thy Faith taking deeper root whilst (like a tree) it spreads its roots among these firm reasons. I hope thy experience will, as thy judgement must, subscribe the truth of that Observation.  
Look how many more are the good and fit Arguments which do persuade us of any thing; 
Quô autem plura sunt argumenta bona illa atque Idonea, quae nobis aliquid persuadent, eô persuasio altiùs in ment radices agit. PP. Salmur. disp. de Sacra. in Gen. Sect. 46.— Quanto plura sunt & illustriora documenta quae ad unius rei cognitionem vel persuasionem ingenerandam concurrunt tanto naturaliter sit in nobis vel rerum cognitio clarior vel persuasio certior ac minus dubitabilis, jidem de discrim. Sacram. Sect. 6.  so much the deeper rooting should the persuasion take in the mind.  
How fit the arguments appear I know not, but certainly if they seem weak, it is from the weakness of the handler. They are of great force in themselves, and will be mighty to the deligent, deliberate soul, who is willing to persuade his faith to an increase.   

CAP. V Sect. 2. Hope Improved on Christ Dying a Testator.  
A Second Grace improvable by our serious and meditative remembrance of Christ dying a Testator, is our hope. Whosoever doth employ his thoughts on the last will of the Lord Jesus, and duly reflects upon it, will find an addition to his hope, and expectation of that good which is bequeathed to the believer, by his lord 
Bishop Reynold's of the Passions, cap. 24.  Hope is an earnest and strong expectation of a great good future, possible and difficult. Hope is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an expectation of things that are good, and it springs, grows up, and flourisheth with Faith, being grafted on a branch of the same stock on which Faith is grafted. The Promise which the Lord makes to us (for I speak of a Divine hope) in which Promise there is (ratio veri) undoubted truth, and there is (ratio boni) desirable good. The former St. Paul expresseth thus; The Promises are Yea and Amen, 2 Cor. 1.20. the lattet St. Peter expresseth thus, Exceeding great and precious Promises, 2 Pet. 1.4. And the Royal Prophet hath excellently joined both together, 2 Sam. 7.28. The word of God (which was the Promise made to David by the Lord in the mouth of Nathan the Prophet) is true and good. Now as Faith springs up and flourisheth on the truth of the Promise; so Hope springs up and flourisheth on the goodness of the Promise; or in the words of the Learned PP. of Saumur.  
Indeed Faith embraceth the Promise as it appears, 
Nimirum Fides Promissionem amplectitur sub ratione veri, spes verò Promissionem considerat sub ratione Boni futuri. Disp. de Sacram. in Gen. Sect. 47.  and is true; but Hope considereth the Promise as it is, and as it appeareth to be good and future. And this notion of Hope is warranted by the Scriptures. The Apostle speaking of Hope, determines it unto good as its proper object, Rom. 8.24. By Hope we are saved, salvation is a great good, and to this the Christian Hope applieth itself. It is a Blessed Hope, that is a Hope of Blessedness at the glorious appearing of Christ our Saviour, Titus, 2.13. Thus the Apostle describeth the object of a believers Hope as it is good, and in both places he includes the futurity of this good, and makes it a condition of good as it is hoped; for Hope that is seen is not Hope, 
Rom. 8.24.  saith the Apostle, etc. So then let the notion of Hope be remembered, that we may see the influence of the last Will of out Dying Lord giving life, and growth to our Hopes. If our hopes are an expectation, we may expect what Christ hath given, if an expectation of great good, Christ's gift by will cannot but be a great good: if this great good must be future and possible, it cannot but be yet to come, for we cannot receive all in this present life; but what is future is possible, yea sure, (though unseen and to be attained with difficulty). Christ will invest every believer with that which he hath bequeathed to him in his last Will. But I pass from this general discourse unto the particular discussing of the strength and growth of our Hope when it is acted on Christ's last Will and Testament, in which the considerate soul observeth.  

Sect. 1.  
1. That there is an exceeding great benefit and advantage offered and proposed to it. Christ hath bequeathed most transcendent blessings to the believing soul; the Legacies he hath given are not few, small, dying or fading, but they are many, great and eternal. All which will appear by these following considerations.  
1. The greatness of his mind, it is not to be doubted whether Christ were of a large and noble heart. He did excel all men in true magnanimity and greatness of mind, as much as he excelled all men in holiness, and freedom from sin. Now let this be noted, and we shall see (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as was the man, so were his gifts. A great mind accounts small gifts below its grandeur. When a King (I think it was Alezander) gave a gift that was complemented with, because it was too great for him who was to receive it, answer was made. It was not too great for a King to give. The Scripture gives us a guess at the greatness of Araunah's mind by the greatness of his gift, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Sam. 24.24. Indeed they do mutually declare, and show themselves unto men, so that the boons and Gifts of Christ unto believers do, (and could not but) bear a proportioned greatness and a richness commensurate and suited to the greatness and largeness of his heart.  
2. Let it farther be noted as was the greatness of his heart, so was the greatness of his interess estate and treasures. Men sometimes have hearts too large for their houses, and minds overgrown, and exceedingly too large for their means, and where this discord happens, there ever is a great deal less in performance than in purpose, fare less in execution than in design, and intention. But where a great heart possesseth an estate, carrieth an interess, and enjoyeth opportunities, large as its self; there are ever great designs, rich promises, vast expectations; and these give being to a hope that maketh not ashamed. The favourites of Kings enlarge their hopes to the greatness of those gifts their Princes use to give. It were a dishonour to a Prince if his Friend and favourite should hope for a mean and poor gift, such as every ordinary man bestows upon his Friend. 
1 Sam. 22.7.  Saul spoke more like a King bestowing gifts, when he talked of olive-yards, and vine-yards, and making them Captains over thousands. And the ambitious mother measured her hope and request for her sons, by the greatness of their master's state, when she begged that they might sit the one on the right hand, the other on the left hand of their Lord in his Kingdom. So let our hopes eye the riches and treasures of our Dying Lord, and grow great as his mind and good will, as his means and ability to enrich us, to satisfy us with most excellent Legacies, with Royal gifts.  
3. As his mind and means were great, so was his love and affections toward us. Jonathan's love to David was a love that exceeded the love of women, but fell short of the love of Christ to believers. It is hard to find a love that may shadow out the love of Christ, but it is impossible to find out a love that can equal it, or set it forth to us in its gaeatness. It is greater than the love of a Friend, a Brother, a Father, a wife; greater than all these, could we compound them all into one. Now where so great love to us, in so great estate in the hands of so great mind, there out hopes cannot but exceed the hopes of a man who hath the largest hopes from his Friend, his Brother, or Father. He knows not the heart of Christ, nor the riches of Christ, nor the love of Christ, who contents himself with small hopes, or doth not enlarge his heart towards a hope, great as the love of Christ. See then what thou mayest expect should be thy legacy; think what it likely should be that Christ Dying would bestow upon thee; would he not give the greatest he could? should you not hope the greatest you are capable of? do not men (close handed, narrow hearted, and loath to leave what they have), do they not give the most they can to those they love most at their death? have not they largest gifts by will who were greatest sharers in their good will? is not this the standard by which waiting, hoping Heirs measure their hopes, and expectations from a Dying Friend let it be thine also, and at a Sacrament remember thy hope is justifiable when exceeding great; for so much as it is raised upon so great love of so great a mind in so great estate and means, that none can equal, or justify itself in a comparison with it, none (I say) though it were the grandeur of a King, of the greatest King ever the Sun did shine upon, for if more crowns than one are at his disposal yet can he not bequeath a crown to every loyal subject, to every faithful counsellor, to every dear Friend, to every dutiful child; Christ thy King, thy Friend (oh believing soul) could alone do this and indeed hath done it by will; 
Luk. 22.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this thou shouldest remember, and consider at the Sacrament. The renewed memorial of Christ thy Friend Dying a Testator, and renewed thoughts of thy Friend's greatness who is thy hope, will be a renewing of thy hope, and an addition to its greatness.   

Sect. 2.  
2. As the greatness of our expectations, so in the next place, the goodness and real loveliness of what we expect either doth add, or might justly add to the growth and increase of our Hopes. Their Hope may well be a growing Hope which is animated, and quickened by such growing goodness. Among many cross occurrences which may, this often doth lessen our Hopes, their greatness may possibly want commensurate goodness; the quality and relish of it may not be sweet enough, though the fruit may be larger than we expected. The massy bulk may be too great whilst the usefulness, and profit of it may be to little. David speaks of some who had more than heart could wish but this overgrown increase, adds to their pride and atheism, and proves a snare to them, Psal. 73.4, 5, 6. With the 8. & 9 verses. Their vices increase as do their riches; This a poisonous quality of all worldly greatness, and this venom frequently emb●tters the considerate man's Hopes, and this ialwayes empoysoneth the inconsiderate man's enjoyments. But on the other side, the believers Hope, (through the death and Testament of Christ) hath in it goodness as well as greatness; goodness to sweeten our Hope, and to sanctify our enjoyment; the unbelievers Hope and acquisition, makes the estate greater, and the person viler; but this of the believer makes his estate more great, and his person more gracious; it makes him happier in his possessions, and holier in his affections, and so betters both the man and his condition. In this the believers Hope excelleth all other which will, I hope clearly appear, if at a Sacrament we meditate on.  
1. First the Moral goodness and excellency of those things which Christ hath willed to us, they are full of purity, and therefore full of loveliness. If Moral virtue were so desirable in the eye of the Philosopher that he could say every one would fall in love with it, if it were, or could be set forth in its native beauty to the eye, what then will the Holiness of Christ's Legacies be to a gracious soul? what will Moral virtue (whereof Christ's Legacies are full) enhanced, and dignified with the addition of grace (which Christ doth add to his Legacies) Joh. 14.16. I will pray the Father, and he shall give you another comforter that he may abide with you for ever, & ver. 16. The spirit of truth. Behold here a Legacy which bequeathes all Moral virtues, and all sanctifying graces at once; in this one gift you have greater and choicer gifts than all the world can give. Here is greatness, and riches; here is goodness, and righteousness. In one word, the great gifts of dying friends have corrupted many a fair and well tempered nature, but lo! here's a Legacy greater than all those, and which hath rectified and beautified many a crooked and vitiated nature. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil, Joh. 17.15.  
Now as he prays it may be so with them, he powerfully worketh upon them, and it is so with them, they are kept from the evil: For he imparteth those internal operative excellencies to his living Friends which first filled his pure soul; of him we receive grace for grace; And he becomes a quickening spirit. and as he took upon him our Nature that he might suffer for us, so he imparteth his Holy Spirit, maketh us partakers of the Divine Nature, that we might reign with him; and in all this he excelleth: for only Christ can by Will and Testament make over, and impart the endowments which adorn the mind. Thy learned Friend may bequeath to thee his estate, his books, but he cannot give thee his learning; thy Christian parent may dispose an ample estate to thee, but he cannot be privileged to dispose a drachm of his grace unto thee. But here is such a Friend who might warrantably, and who hath graciously said, Because I live, ye shall live also, Joh. 14.16. For he can give a spiritual life in holiness, and grace, and he can preserve and finish it; he can at last also give an eternal life in glory and happiness; this he giveth to all who are given to him by the Father, Joh. 17.2. This is the Moral spiritual goodness of his gift which renders not only the condition of the person, but the disposition of the mind better, and which excels no less than virtue excels wealth, no less than the mind excels the body, or grace and Heaven, excel gold and earth.  
2. A goodness of rest, peace and Satisfaction attends the greatness of this Legacy. (I do wittingly change the terms which the schoolmen would here have used, and do rather choose to call it as I have done, a goodness of rest, or peace, or satisfaction.) 1. The possibility that our great hopes may be attended with great anxieties and dangers. 2. The danger lest they should turn to troubles and disquietudes as great as our Hopes. 3. The uncertainty which will be most, our happiness that we meet with, or our unhappiness that we miss of, our great worldly expectations and Hopes. 4. Finally the most undoubted certainty that our great worldly Hopes shall not, and that indeed they cannot, afford us a commensurate rest, and that our largest expectations shall (like riveled half withered fruit) give the lie to the fair blossom, and ripen into a sour, and ungrateful fruit, and set the teeth of him who feedeth upon it (like swore Grapes) on edge; 
Miserrimum est fuisse felicem.  and make the man for ever most miserable, because he was once most mistakenly accounted happy. These four attendants of our worldly Hopes, like the four winds, do interchangeably toss us, and at last, dash us on those rocks which have wracked others. Now the believers Hopes are of a contrary Nature, and do give great rest whilst they are expected, and greatest satisfaction when they are attained. There is nothing in the greatness of a believers Hope to abate the goodness of it; for it is a Hope which at last will give an everlasting rest. It shall never make ashamed. It is bequeathed to us in those words of our Lord; These things have I spoken to you that in me ye might have peace, Joh. 16.33. Oh  gift! peace in Christ! were it no more than peace, yet would it be more than our richest, mightiest, wisest Friends could give us: their Legacies are often an occasion of trouble, jars, and bitter contention, seldom a cause of peace to us in our outward affairs; never a cause of peace to us in our soul. The peace of soul must be sought in Christ, and behold here it is bequeathed to us! farther yet, it is a peace or rest with Christ in glory, Joh. 17.24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory. Where we shall be like him both in his rest, and in his glory into which he is entered to take possession for himself, and for believers. Blessed they who have such great, who have such good things to Hope for! look then upon the greatness and goodness of thy Hope and expectation from such a Testator, from such a Friend whose last Will thou dost, or shouldest consider at a Sacrament, there thou wilt see that thine are, or might be, the best and greatest Hopes which are,   

Sect. 3.  
3. Thirdly and Lastly, Enhanced and raised yet higher by the certainty and assurance of possessing, enjoying and living upon them at last after we have conquered the difficulties which lie in our way. As the greatness, and goodness of our Hope so the assured certain, future possessing, and enjoying the great good we Hope for, sublimateth our Hopes. This certainty of our future possessing them is like the root of a fair and spreading Tree on which all the branches, leaves and fruit depend for sap and beauty, with growth and life; Great Hopes without this root are but great presumptions. And expectations of good without this future certainty, are but waking dreams, and self-abusing flatteries: such Hopes shall no more grow and flourish than the stock and branches of a Tree whose root is cut off from the body; such is the Dying Hope of hypocrites; but the Hope of a hungering, meditating, believing, communicant is a living Hope; a Hope that hath a good, vigorous and juicy root, which though it spread among difficulties, yet taketh the faster hold, and standeth (like Trees on rocky grounds much more firm. It is this future certainty which gives both the being and the name to Hope which maketh not ashamed; a wise man will be ashamed of a Hope that hath little or no probability, and the confident self flatterer shall be ashamed of a Hope that hath no truth in it. The wise man lays such Hopes aside among unexpected possibilities, 
Si rueret Caelum, etc.  looking not for them before the sky falls, a net to catch larks; only the rash and inconsiderate accounts them promising Hopes until they prove lying vanities; of this kind are almost all our Hopes of great success and prosperities in worldly affairs; they are very uncertain, or not very probable, or else very unprobable, and next to impossible. But that Hope which a believer buildeth upon the Death of Christ dying, and making his Will, is not clogged with impossibility, or with improbability nor with uncertainty. The difficulty which lieth in our way of attaining our hope, is intended and proportioned to whet and set a sharper edge on our desires and diligence. We may conquer those difficulties, and if we conquer we shall assuredly enjoy our Hopes. Nay the enjoyment and living on our Hopes, are not more certain than the conquering of the difficulties which kept us at distance from our Hopes; we shall overcome those difficulties, & conquer those enemies of our rest, and at last enjoy our victory in our rest. And I pray who can say half so much for his worldly hopes? if these are great, are they not uncertain? doth not their uncertainty grow as doth their greatness? of all men he is most doubtful, & uncertain who fixeth his thoughts upon hopes that are most lofty and ambitious. Not so in these hopes of the Believer, whose greatest hopes are commended to him by their certainty. A Believer is more certain of a Crown and a Kingdom, than he is of his Friends, Estate or Honours on Earth. 
Vid. supra this stability, the ground of a Christians Faith, c. 5. sect. 1. etc.  Now this certainty lieth upon the stability and firmness of the Testament of Christ the Testator, who died to give validity and confirmation to the Testament, and who liveth to give out the Legacies which he hath bequeathed. Thus the Testament is become of force by the death of the Testator, and the gifts become sure by the life of the Testator, who ever liveth to bring us into the possession, and to continue us in the Possession of those great and good things which we hope for by virtue of his bequest and gift. In few words, look over the (Bona legata) good things bequeathed, 
Pooro bona legata— sunt illa, vita aeterna, remissio peccatorum, dona Spiritûs Sancti, etc. Ben. Aret. Prolegom. in Matth.  Life Eternal, Remission of sins, gifts of the Holy Ghost, etc. Examine the Will of Christ, which is yet to be read in the Scriptures of the New Testament, especially search the several Promises; see what they contain, and then say of them, All these are the legacies my blessed Lord hath given me by his last Will; All these Promises are now Yea and Amen. Were they only the Will of a man, yet no man should add to them, or disannul them; they are sacred, and must not be violated: how much more inviolable should the Testament of Christ be kept. The Testament of the true and faithful Witness, is faithfulness itself. Until Faithfulness degenerate into Perfidiousness, until Truth turn into a Lie, or until Darkness be Light, not sooner, nor more unexpectedly shall the Believers interest in the last Will of Christ deceive and fail his expectations. Oh glorious Hope, whose bright beam may well turn the illustrious hopes of the worldling into a darksome and undesired anxiety or despair! Oh blessed soul! which can despise the promising confidences of worldly hopes, and cast them off as unquestionable uncertainties (such they are) and instead of these can pitch upon, pursue after, and long for those sure Promises, the rich Legacies, the lively Hopes, and heavenly Treasures, which Christ maketh the firm, valid, and unchangeable Interess and Estate of every Believer.  
Before thou come to a Sacrament (oh my soul!) look better to thy hopes, survey their Greatness, weigh their Goodness, and duly consider their certainty; and discern whether any hopes are comparable with them in either Greatness, Goodness or Certainty; or in any thing that is a part of the best and truest hope; and when thou hast viewed the precellence and matchless worth of thy hopes, I dare warrant thine increase and growth in this grace shall bear a proportion to thy consideration, and weighing of those forementioned excellencies. Remember, I confine not thy thoughts to these particulars, I mention them as those which did first and easiest offer themselves to mine own thoughts; if thou who readest with better judgement pitchest upon more quickening and improving meditations and arguments, bless God who gave, and pray for me and others who would desire as lively and awakening arguments, and help us in our need. In the mean time, this certainty of these great and good things, doth according to the measure of their clearness and strength in my serious meditations raise in me, and improve a longing desire of an assured interess in him who hath given these things by Will, of which Desire and the Improvement thereof I purpose to treat in the next Section.    

CAP. V Sect. 3. Christ Dying a Testator, Improves Desires of Union to Christ, and Communion with him.  
THERE is certainly as little doubt that Desire after Union to Christ, and longing for intimate Communion with Christ, is needful and requisite in every Communicant; as that the soul is not fit for either Union or Communion which desireth them not; and I suppose thou art no Christian if thou art so ignorant as to presume on fitness, or to flatter thyself into expectation of any spiritual Improvement by the use of the Sacrament without these Desires and Long of Soul after Christ: 
Fames optimum omdimentum.  these Desires are the soul's hungrings after Christ, and they add sweetness to this Bread of Life. A man that hath lost his stomach, who can taste no sweetness in the choicest food, is as fit to be a guest at a Royal feast, as a soul without desires of Union to, and Communion with Christ, is fit to feast with the Lord at his table in the holy Sacrament. He that is the desire of all nations, Hag. 2.9. will be sought after, and found out by those of every nation which desire him. Thou who dost not desire him, dost reject him and despise him, and hidest thy face from him, as the Prophet Isaiah, 53.2.3. hath ranked thee. And can rejecters of Christ be fit for communion with Christ? can despisers of Christ Hope for a welcome entertainment with Christ? will he disclose the secrets of his love to such as hid their face from him? either thou must desire him, or thou shalt never discern him or delight in him at a Sacrament. Christ is that carcase to which the soul, as the Eagle, gathers; but desires are the wings which carry the soul to Christ. He desires to draw us to himself, these desires appear in this, that Christ doth lay open his excellency for us, and our need of him, and so attempts to raise our desires, nay gives some strength that we may desire; If we either supinely neglect, or profanely reject him, we shall be sure to miss and go without him. 
Luk. 14.24.  Not one of the invited guests which put him off with an excuse did taste of the prepared feast. They desire no such feast, and Christ at last lets them know he expects better guests. Who ever will be a guest at the table of the Lord; must unfeignedly desire an interess in the Lord, so as the Lord declares himself willing, and ready to admit his guests to a communicating and partaking of benefits by him. Now among many other habitudes, and relations he admits us as a Dying Testator admitteth Legatees to partake of the benefits bequeathed by will. And in this there lie many prevalent inducements or motives to quicken our desires after the interess of a Legatee, in the Will of Christ the Testator. As  

Sect. 1.  
1. The goodness of those gifts which Christ giveth by Will, these Legacies are not stained with the tincture of vice which would deflower the innocency of the mind, and render the person culpable; nor have they any tincture of unpleasantness that might distaste the soul. There is neither poison in them to kill, nor any gall in them to embitter; they neither distaste, nor destroy. They are incomparable, spiritual, eternal goods which assimilate, and render our persons like unto God in holiness; goods which render our state like to his in happiness, in both which we are not straitened by the narrowness of the gift, but by the narrowness of our natures; we might have more given, could we receive it; we are straitened in our own selves, as the Apostle said in another case. What the goodness of the gift is to allure and woo us to desire it, I shall not here repeat, but refer you to the foregoing sect. sect. 2. pag. 67. and seq. Hoping you are able to apply goodness (the object of your Hope) unto your desires that it may be the object of them. He can do but little that cannot desire that were his possession which is the Hope of every Christian. I never knew any Hope which could not easily run out into desires, especially if attended with this.   

Sect. 2.  
2. A fair possibility of grasping our desired good. I know a naked possibility makes Good the object of my desire; I may desire what I may obtain, but a fair possibility or promising probability commands my desire.  
Desire, and a supine negligence is as culpable as a desponding backwardness when such an invitation awakeneth our diligence, and encouragerh our Hope. It was the possibility of the attempt which made blind Bartimaeus to cry, 
Mat. 10.47.  this gave life to his desire, and his desire groweth as the possibility grew to a probability; his mind was quicker than his body, and he risen the sooner when he heard he was called for; the like motive prevailed with the woman who had a bloody issue; it were no hard task to illustrate this farther, but I must descend to view what particular possibility there is of interessing the longing, desiring heart. What fair promising liklyhood of satisfaction to our desires after a portion and share in the Legacies of Christ.  
Now there are four things which clear up the possibility of thy success, 
4 Evidences of a possible success.  whoever thou art that dost desire and long after a share in these great and good things.  
1. 
1. Others have succeeded.  The success of others who once were as unlikely as thou art; there is not one among the heirs and Legatees, but at first was as far off, and as unlikely to speed as thou. They were at as great distance from Christ, cared as little for him, saw as little of their need of him, were as secure in their poverty as thou art, and yet many such have been admitted to a share in the riches and goodness of these Legacies. And why shouldest thou bar thyself? why shouldest thou not try with Hope, what others have tried and effected with success? the desire of persons (as bad as thou art) have been granted when they have wished, desired, prayed for the sanctifying, beautifying, pardoning saving gifts of this great Testator. O then wish hearty, desire unfeignedly, pray fervently and thou shalt certainly speed, for such desires have the promise.  
2. Desires, such as we speak of, 
2. Such Desire are heirs of the Promises.  are the heirs of the promises. Christ hath engaged himself by promise to be their riches, their righteousness, their happiness, who thus desire him; this the seeking which shall find; this the knocking which will at last prevail for admission. Christ who seldom, or indeed never I think humoured the curiosity of any man's desire, yet did graciously lay his journey by the Sycamore Tree that Zacheur might have what he desired, a sight of the Messiah, and that he might meet with salvation too; which I doubt not was part of his desire mixed with a small portion of curiosity. He would see the person of that wonder-worker whose works bespoke a belief that he was the Messiah, and this Messiah gave all that Zacheus desired, and as much as he could Hope.  
3. 
3 Christ is very willing they should succeed.  The willingness of Christ to satisfy such desires evinceth the possibility of thine attaining an interess in his last Will. Never was any soul so willing to receive the Legacy as Christ is to give it; Christ gives the desires after the Legacy, and then gives the Legacy to those desires; wert thou to treat with one who were hard to be entreated, thou couldst have but a faint possibility. Now thou treatest with one that is easy to be entreated, thou hast fair probability to encourage thy desires. Christ willingly came to seek thy good when thou didst not desire it; and surely he willingly, and readily will show it, and cause thee to find it when thou desirest to seek it. He will be found of them that seek him, since he was so gracious as to be found of them that sought him not.  
4. 
4. Christ delighteth to distribute his riches to Desires.  The delight which Christ taketh in dividing his riches among such as thus desire them, proves thou art within a possibility of getting a share in them; he delights to give more than thou canst delight to receive. The giving them pleaseth him as much as the gifts can please thee. A Dying Friend never made his last Will, nor disposed rich Legacies to his best beloved, and highest prized Friend with that delight which was in the heart of Christ towards such as thou art (if thou desirest him) and it will now highly please him to give thee investiture, and possession of all that which he designed for the Desiring soul. Now if Christ do delight to give what thou desirest to receive, mayest thou not rather triumph and glory in a certainty of receiving, than languish under the fears of impossibility to obtain them? what can restrain thee from doing what thou delightest in, and hast power to do? or dost thou think more hardly of Christ than thou wouldst have thy Friend think of thee? dost thou who art but a cistern delight to satisfy the desires, and to sedate the thirst of thy Friend, and will not the fountain, the ocean of goodness delight to satisfy thy desires, and to cool, alloy, and remove the heat of those desires which are the torture of the soul, until they are satisfied? Whilst Christ is what he is, thy desires have a possibility to animate them, and to draw thy soul into rational expectations of finding admission with the rest of those who seek their treasures in him. These two grand primary, and choicest ingredients of what is , (goodness to satisfy our expectations, and possibility to encourage our endeavour) are we find in this project. Now there is a third external requisite in that which is desirable, and that is   

Sect. 3. 
The Object of the Desires, qua tale, is apprehended as absent and distant. Dr. Reynolds of Passions. c. 16.   
3. A partial absence or distance of that possible good from the soul desiring and pursuing it. What we desire must not be too far distant lest it seem impossibile; desires are the wings of the soul by which it travels toward its rest; if the journey seem too long the soul is likeliest to sit down, and rust in sloth, and despair of attaining; if the good be present, and at no distance, desires will change nature, and turn into enjoyment, and delight; or if any thing of the nature of desire do remain, it expatiateth itself in wishes and longing, not for the thing itself (which is present, and enjoyed) but for the continuance, and abode of it. So then a mixture of these two, absence from what is desired, and nearness, or convenient neighbourhood of it to our industrious diligence, is the temperament of what is properly , or the object of our long and desires. Now this also may easily be discerned in this Will or Testament, which proposeth, promiseth, encourageth, and ensureth most excellently  good, and in doing this it sets them at convenient distance that our Desire might do (as the Patriarches Faith did in like case) see them afar off, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  be persuaded of them, and embrace them. We are not kept wholly strangers to these rich gifts, and Legacies, than we could not desire them; but we have possession of some part of them which feeds our desires, which increaseth our long, as a spare diet doth both feed the body, and strengthen appetite. It is reported of the Gauls, that they had no desire to possess Italy until they had tasted the sweet grapes of the Italian Vines; so soon as they had tasted, they strongly desire, suddenly resolve, and vigorously attempt the conquest of it; so is it here, total absence and ignorance quencheth our desire, but a partial knowledge, and taste inflameth it. They desire more who have tasted any thing of Christ, and they long for full possession of the whole inheritance who have found the advantage, joy and comfort of a smaller allowance. Just so it is here, Christians have their present allowances both in justifying mercy, sanctifying graces, and in refreshing consolations. But indeed, these are now small to what they are to be hereafter. These present disbursments are from Christ executor of his own will, as the disbursments of an executor entrusted with orphans whose breeding must be paid for out of the improvement, but the Legacy must be paid into their own hands at full age. Oh how doth such one desire, and long for these two things (1.) that he had greater interress in the affections and favour of such an executor, and (2.) that his full age were accomplished that he might have the full state in his own hand. So doth the present enjoyment of Christ's allowance set the soul on desiring more interess in Christ, that his allowance of grace, peace and comfort may be greater; And then, That which is absent, (which indeed is far the grater and better part) that which the soul is fetching in by desires, that (which it wisheth because it wanteth,) doth make it wish for that full age which alone shall receive the full, rich and glorious Legacies. These are the common incentives of desire which usually prevail with us to wish and desire. These are to be found as much, nay more in these bequeathed gifts than in the best objects of natural, or mere moral, or unsanctified rational desires. Are the objects of such desires thought to be good? yet are they not comparable in goodness with the gifts Christ bequeathes to us.  
Are those possible? and may they be attained? so are these: And somewhat more than possibile, they are fairly, and promisingly probable.  
Are those well tempered with some present taste and with a greater sweetness to be delighted in for future? yet in this they infinitely fall short of future sweetness to be tasted in the gifts of Christ. And this brief comparison of the different degrees of desireableness in these different objects should lead me to a larger discourse of the transcendency of the one above the other, but I will content myself to show in as few words as possibly I can this one thing, viz. That whereas other men are content to desire good upon the uncertainty of obtaining, or with perplexity in desiring, and withal at last do possess with unsatisfied minds. The desires of the believing soul excelleth in all these.  
1. In the certainty of obtaining a portion in the rich Legacies of Christ, he shall be sure to have his portion in them who is sure he doth desire them for his portion. No soul ever desired Christ so earnestly as Christ doth desire it; he is willinger to bring, than we are to be brought to glory. His willingness makes it certain; But I mention three things more;  
1. The form of his Will and last Testament, which is so made, that there is room for all desirous, longing souls, the Invitations, the Call, the persuasives, the promises, the commands of the Gospel run so general, that he is no Christian who knows not that there is room for the desires of every believer; other men's wills framed, sealed and published, exclude all but those which are mentioned in them. Christ's will is so framed, that thou, and I, and every hearty willing soul may enter our names for a Legacy, and receive it; and farther, though none else, yet  
2. All the kindred of Christ are comprised in his will, which kindred are not by natural generation, but by gracious Adoption, and so it may be enlarged by new additions of new Friends. Thus thy hearty desires will surely enrol thee among the kindred of Christ, so thou mayest certainly (if the fault be not thine own) be of the alliance, kindred and family of Christ, and as certainly be sharer among others of the Legacies given by Christ, who lastly hath left  
3. Assets to pay every Legatee; he hath grace enough to make good the Legacies of grace; He hath merit enough to make good the Legacy of justification; he hath the fullness of the spirit of holiness to satisfy the claim of every one who would perfect holiness; he hath glory great enough, and crowns many enough to crown and glorify; and so to make good all his Legacies which concern the glorifying of believers. This is the certainty of thy future obtaining thy desires, if thou dost hearty desire. And who would not pray, and strive after those desires which shall certainly be so fulfiled? uncertainties awaken other men's desires, and shall thy desires oh Christian! sleep and die when they have such encouragements? nay farther yet.  
2. Other desires are attended with perplexing anxieties and cares. They grow among thorns, and pierce the very heart; it is not easy to discern whether they disquiet most in the failure, and disappointment at last; or in the solicitous long of the heart whilst they are expected; there is trouble more than enough in both the wracking desire, and in the kill disappointment: Now thy desires (O christian!) after a portion in these Legacies of Christ excel in these two things; first when they commence and turn into enjoyments, they do not disappoint, and next, whilst they are desires, they afford and give some good measure of satisfaction to the soul. For they are desires fixed upon a good which is in some degree already enjoyed; Christ and his benefits are ever enjoyed whilst sincerely desired. These messengers of the soul seeking for Christ are sent by Christ himself who is with the soul, much as he was incognito with the Disciples before he made himself known in breaking of bread. The soul desireth Christ absent, but these desires are raised in the soul by Christ present. And as a Friend in a disguise sometime visits and feasteth with his Friend cheering, and comforting him, and minding him of his absent Friend, and raising wishes and desires after him as absent (who indeed is present with him, and entertaineth him; so doth our blessed Lord satisfy the desires of them that love him, and that long for him. He is enriched by Christ who truly desireth the riches of Christ. These the advantages of the Christians desires, oh than let out thy desires, fear not to set thy soul in a longing fit for Christ whilst thou longest thou shalt enjoy, and ere long thou shalt see how much thou hadst of him all that time wherein thou thoughtest thou hadst not more of him than an empty desire, or hungering wish for him: thy desires are like the Mariners approaches to the spicy Islands; the sweet and delicate odours assure them they are not far off and delight them until they set foot upon the shore, so Christ assures and delights the desirous soul; so Christ sends abroad the sweet perfumes of grace and glory. These refresh the soul until its arrival where it shall live upon full satisfactions, which is a  
3. Third excellency in which the believers desires after these Legacies of Christ do exceed all the best desires of other men, who must ever write over them, less in hand than in Hope: 
— Minuit praesentia famam.  the believer on the contrary must write this as the motto of his possessed desires, great in Hope, greater far in hand; or as the Queen of Sheba said in another case, 
1 King. 10.8  It was a true report which I heard in my own land, but the one half of their glory was not told me. These things which draw out the desires of other men are like the Apples of Sodom, beautiful, and please the e●e at distance, but they moulder into ashes when the hand gathers them, and they who feed on them, feed on ashes. Such are honours, such are pleasures, such are the riches of this world, and of men of this world fully uncertain when we purpose to seek them; fully vexatious whilst we are seeking them, fullest of torment and disappointment when they are grasped, and possessed; yet our desires after them are passionate and earnest, our contrivances to obtain them are solicitous, and secret, our pursuit vigorous and unwearied. But Christian! here is honour, a crown bequeathed; here is joy, an eternal feast on the fruit of the true vine, in the Kingdom of thy heavenly Father; here are treasures bequeathed, an inheritance, a Kingdom, and all proposed to thy desires with transcendent advantages; they are certain that thou mayest pursue them with Hope; they do refresh whilst thou art pursuing that thou mayest not languish and faint; they satisfy fully and eternally, that thou mayest never repent thy labour. Look on these, and let them have but as much of thy desire, as there is of desireableness in them, above all other things, and then I am sure thou wilt desire them above all, and rest in them after all. Awake! Awake! oh my soul! and before thou make thy approach to the Lord's table, look over the last Will and Testament of Christ thy Lord; see there is pardoning mercy to take away death which is the desert of sin; there is purifying mercy to take away the filth of sin, to dry up the poisonous fountain of sin; there is pacifying mercy to take away inward distracting troubles; there is interceding mercy to procure acceptance of all the good thou dost; there is preserving mercy to keep thee from falling away and perishing; there is crowning mercy to encourage thy expectations, and satisfy thy best and largest desires. In a word, here is Christ's Spirit, his Righteousness, his Kingdom with eternal life given by Will and last Testament, and all these tendered to thee as Christ's Minister tenders the body and blood of Christ to thee: all these things are delivered to thee in the copy of Christ's will, sealed unto thee at the Sacrament; and thy desires are now expected. Good things, and possible, yea certain, and insured to thee, (if thou wilt but hearty desire them.) Awake therefore a sincere wish, a strong longing after them that they might statisfy thee. All these are thine if thou wilt be Christ's; oh then desire he would unite thee to himself that thou may'st be one among them that are one with Christ; these shall be heirs to these great things; these must be of Christ's kindred and alliance; this alliance is not by natural consanguinity, it is by a foederal covenant Union, and this Union is effected by us for our part by willingness and desire; say then, art thou willing to lose and miss these great things? or dost thou think them unworthy of thy desire? or rather dost thou not wish thou couldst desire them? dost thou not feel thy heart kindly bubbling forth such affectionate desires as these after Christ? oh that I were of that happy family which are so blessed with Christ! oh that my name were written in the will! oh that there were a blank where I might secretly or openly write mine own name there, than I would as Jacob (yet without offence) steal a blessing! oh that there were some would show me how I might imbody myself with this household and kindred! why now if such desires stir, behold here is a short, but a sure method: Long and desires after nearer Union and closer conjunction with Christ, hairy desires of communion with Christ will do this great work, and ensure this exceeding rich blessing to thee. Blessed are they who thus hunger and thirst after righteousness, for they shall be satisfied. Thus renewed meditations on the common in centives of desires, and renewed meditations on the peculiar, and extraordinary incentives of our desires, in likelihood can do no less than increase our desires after this most  Union to Christ.    

CAP. V Sect. 4. Love and esteem of Christ, Improved by his Dying a Testator.  
A Fourth Grace improveable by the meditation of Christ's Death as such a loving and bountiful Legator, 
Love and Esteem of Christ 4th. Sacramental Grace improved.  is love and high esteem of his person and concernment. There are some graces which may be better spared in part, or in whole, others that are more needful for a communicant at the Lord's table; joy in believing may be little, perhaps none, yet the soul not unfit for the Sacrament. But the grace of love to Christ, with an high esteem of the person and concernments of Christ, is so needful, that whosoever either loves him not, or loves him not for his own sake, is unworthy of this great ordinance. It is disputed whether Judas did partake of this Sacrament, but it is not disputable whether a heart like his, whether a man or woman who loves Christ no more than Judas did love him, be fit for the Sacrament. It is a feast for Christ's Friends, it is an entertainment for his beloved ones, if that invitation, Eat O Friends drink yea drink abundantly O Behold, Cant. 5.1. Be not intended principally for a solemn bidding to this feast, yet the general equity, or congruity of it warranteth the Friends and lovers of Christ, and none else to come. The enemies of Christ must expect other kind of entertainment; it is bring those mine enemies and slay them before me. In one word, that heart which is not full of love to God, is full unfit for any approach to God in any ordinary and common duty; much more unfit for this extraordinary and solemn access to the Lord. Now in the Testament or last Will of Christ we may discern most evidently  
1. A love which deserveth to be very highly prized, a love toward us which none but Christ ever did or could bear and express toward us: A love which entitled us to a participation of a Kingdom, for as the Father hath given a Kingdom to him, so hath he given a Kingdom unto us; herein appeareth the largeness of his love to us; what he hath given declareth how much he loved, and the time when he gave showeth the constancy of his love to us; he loved us to the last. Now ingenuity sets a value upon men according to the love men bear to their Friends, and I am assured who ever readeth the last Will of Christ readeth the greatest, the constantest love; and why then should it not be esteemed their duty to set the highest price on Christ?  
2. The incomparable excellencies which he was master of. The Legacies which he giveth manifest what surpassing treasures he was possessor of; these for kind are spiritual, for duration eternal, for suitableness full and satisfactory, for use sweet, safe and pure, for certainty unchangeable; of all which somewhat hath already been spoken, therefore no more shall now be said. The vast riches of some men have been kept close until their last will hath discovered them, and how then have some men admired them? indeed we cannot understand the full treasures of our blessed Lord until we come to read his last Will and Testament in the light of glory with eyes of immortality, and then he shall be admired in all them that believe, 2 Thes. 1.10. The believing soul when he views the treasures of grace, comfort and glory made over to him by Christ's will, cannot but admire the incomparableness of his person; and although the believers estimate of Christ be so ingenuous as to prise Christ for his own worth, yet it cannot be unthankful, or not prise him for his gifts bestowed on us. Whenever thou art going to a Sacrament (if other more quickening motives do not offer themselves) think on that which Christ hath given thee by will; and consider how glorious and excellent a person he is! who bequeathed these great and good things; and who can, and will bestow every one of them upon thee.  
3. Read over the will of Christ, and ponder well what he hath given and bequeathed, then reflect upon thyself and see what thou art now, what thou wast when he gave, and what thou art like to be so long as thou livest upon earth. And when this is well considered, thou wilt have cause to say, that among all benefactors none can compare with Christ, in the noble generous and free disposition of his mind. And indeed the excelling beneficence of Christ toward believers doth win an excelling esteem and price in believers toward Christ; who  
1. Gave these great things of pardon and life; of grace and holiness; of peace and comfort; of victory and glory; (contained in his Legacies) to strangers, disesteemers, rejecters; and in a word, enemies of the giver and the gifts. Now 'tis a generous mind which will do good to miserable, forlorn men and women who knew not their misery, who undervalved their recovery, who rejected the motion, who declared their enmity against their deliverer. He is a Physician of excellent temper, who can and will, pass by all these, and cure a Dying body because he delight's to heal.  
Our Lord noteth in the parable, Luk. 10.30. That a man went down from Jerusalem, (a Jew) whom thiefs rob, and left wounded and half dead, insensible of his danger, and unable to ask for help, 
The enmity of the Jews against the Samaritans arose on occasion of that Schism which the Samaritans were guilty of, and maintained against the Jews concerning the Worship of God, Joh. 4.20. Our Fathers worshipped in this Mountain, and ye say that in Jerusalem is the place, etc. This quarrel began soon after the Captivity of the Ten Tribes by Salmanesar 700 years before Christ was born, and it had been countenanced by a High Priest and a Temple in a continued Succession of 300 years, and somewhat more, before the birth of Christ: So old was this enmity.  whom a Samaritan pitied, ver. 33. Now observe, there was a very rancorous enmity in the Jews against the Samaritans, as appeareth from Joh. 4 9 & 8. v. 48.  
But this generous compassion of the Samaritan checks the old quarrel, and dareth a helping hand; such noble compassion is the compassion of our Lord to us, to whom God commendeth his love, that when we were enemies Christ died for us, Rom. 5.8. However disingenuous sinners slight and undervalue the person of Christ, and his love toward them, whilst they were very enemies, yet whensoever grace appeath, it changeth their minds, and maketh sinners cease from sin, and become Saints; they shall at once both admire the excellency of Christ's person and love towards them, and comdemn all their former low, & unbeseeming apprehensions of Christ & his love. As the compassion of Christ was thus generous in pitying of an undone enemy.  
2. So secondly it appeareth a noble and excellent compassion if it appear to thee what thou now art; either thou dost not know why self and state, or must confess, Christ incomparably excellent in mind and disposition. There is not now any worth in thee but what thou hast by virtue of Christ's Legacy; where had others? where hast thou thy grace? but from the spirit of grace? and note how the Apostle argueth this, Gal. 3.14, 15. by an argument drawn (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the Testament, and Will of Christ. Men do chose persons for some excellency or other, and therefore do many times make them their heirs. But here's a compassion and love that maketh us excel others, by giving us what we could never have expected, (ex condigno), by worthiness of our own. The least Saint is more excellent than the eminentest carnal man: this the Saint hath from Christ by whose Testament he is heir to a Crown, yet the excellentest Saint is less than the least of the Legacies of his Lord. In our present state there is nothing to commend us which doth not more commend our Lord who bestowed it; By the grace of God we are what we are, whether children, heirs or Legatees. And if we know as St. Paul did know we shall account all things as he did, loss and dung, Phil. 3.8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Penuria defectus, who hath all without Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poor.  'Tis loss when he computeth the product of all his hopes that are short of Christ, and the things which Christ freely gives, and instead of aught gained, he must writ much lost. Such than is the excellency of Christ that without him nothing can be gain, with him nothing shall be loss: And  
3. When thou hast viewed the great Legacies of thy Lord, look on thyself what thou wilt most certainly be so long as thou art on earth; and this will commend the noble, excellent temper of thy Lord. He knew that thou wouldst repine, be unthankful, live much below his Royal gifts, and in many things dishonour the free giver: Yet all this never could discourage, or change the resolutions, and purpose of thy most bountiful, loving, and tender Friend and Lord. Behold here is love as the Apostle hath it 1 Joh. 4.10. Not that we loved God, but he loved us, etc. here love is Triumphant indeed! In a word or two, either we must conclude the Christian a most disingenuous person, or else conclude that the survey of the great Legacies his Lord hath given him will raise the Christians esteem of Christ, it will enlarge his affections toward Christ. Thus the love of Christ discovered in his last Will and Testament will draw out love to him again, and love will find wherever the excellency of what is loved doth lie; rather than want an excellency to justify the passion, we see men will fancy, and make an excellency, and then value it. Spiritual love needs no such help to esteem Christ, it may find an infinite worth in him, and indeed doth judge him the chief of ten thousand. None but he would die; none but he dying would make such provision for us.  
4. This great Testator was brought to his end (as we say) by the faults, and through the folly of us whom he did so highly befriend. We sinned and he died; our wickedness brought him to the Cross. 
Isa. 53.  Now whilst we like sheep went astray, and the Lord laid on him the iniquity of as all: the precious life of the shepherd ransomed the life of his wand'ring sheep; what would have been the manner of men in this case? would it not have been? I'll cross them out of my will; I intended a bounteous Legacy, but be it now as far from my mind as I was from theirs; this would have been the resolution of man. But this was not the mind of, Christ, (more excellent than man) No no, but this his Noble disposition; I will do the most my Friends need from me, though they have done the most they could against me; I'll conquer their unkindness, and they (captives to my love) shall set an eternal Crown of triumphant glory and praise on my head; I know whither to bring them, and where they shall be of another temper and disposition towards me for my love. I will bequeath them a Crown of glory, though they have pierced me with a Crown of thorns; I know when they shall look on me and mourn; when they shall hearty resent their unkindnesses, and in requital of my love, shall prise me higher than their own life.  
So let my soul ever say, thy love, oh Lord! surviving death, and conquering my ingratitude deserveth a higher esteem, and larger affections than a narrow heart and low apprehensions can offer thee.   

CAP. V Sect. 5. Zeal for Christ Improved on Christ's Dying a Testator.  
A Fifth grace suiting to the Sacrament, 
5th. Sacramental Grace improvable.  and improveable by considering Christ a Testator making his will when he Died, is Zeal to his glory and honour. I think it not needful to prove the suitableness of this grace to the Sacrament. The height of love to Christ, the indignation against former sins, fervent, settled, resolutions to oppose, suppress and overthrow all lusts, and the stir of lusts, which, as formerly they have risen up, so now would afresh rise up against Christ (all which, as they are in every prepared communicant, (and which are the constitutives of Zeal) so they would clearly prove this, but I take it none will deny (or doubt) that Zeal to the glory and honour of Christ doth well suit with the constant ordinary course of the Christians conversation; how much more doth it beseem him in his nearer accesses to Christ? The people which are his peculiar must be Zealous of Good works, 
Tit. 2.14. Rom. 12.11  fervent in spirit serving the Lord. Now beside what arguments arise from the common professed Friendship of the Christian to Christ, As  
1. The candour and humanity which we show to every man who is dead, of whom either nothing ought be said, or nothing but good; an ingenuous person is moved with Zeal for the name and credit of the dead, when they are traduced, especially  
2. When the innocency of the person was in his whole life well known to all who in any degree of acquaintance knew him we should not take up the buried miscarriages of of the dead, nor may we disguise the good works of those that are not by to plead for themselves.  
3. When our Friends were useful to all that needed and would make use of them, we endure not they should be traduced by surviving rancour and envy.  
4. When all this Friendship, innocency usefulness, and generous beneficence of our Friend met with nothing almost but causeless vexations and troubles, and of these one succeeding the other without Rest: we think it hard (as indeed it is very exceeding hard) measure, that it neither meet with rest in life, nor death that it should be defamed where all men have a privilege securing them from piercing censures, and envious reproaches: these and such like motives of Zeal for the honour of our dear Friend who Dying from us left his love to live with us, are equally applicable to any such Friend, if any such may be found among the sons of men. But over and above all these in centives there are some special incentives to Zeal for the honour of our Lord on this very account, that he died a Testator making his Testament and last Will.  
1. Hereby we are embodied into the family whereof Christ is the head and chief; so that our zeal for his honour, is a zeal for the honour of our whole family. That we are of his family, is a very high ennobling us, a very great enriching us, it doth exceedingly enhance our worth & honour, & we therefore are highly obliged to contend for his honour; we rightly judge the son bound to plead the honour of his dying Father, and we do as rightly judge the Christian much more bound to plead the honour of his dying Lord, whose Testament hath made him a Son, and gave him a share both in the honour and wealth of the family.  
2. In the last Will of our Dying Lord we read his Zeal and strength of affection for our peace, our comfort, our safety, and our happiness; all which falleth to the ground and vanisheth: if the Legacies of our Lord fail us, we had need therefore with Zeal contend for his honour; not as though our plea would in any thing ratify, or confirm, for (as we cannot give) so neither needs he to derive aught of his authority from us; he hath received all power from his Father. But yet (after the manner of men be it spoken) we are bound to assert and defend the glory of his authority and power of disposing and bequeathing to us, and to others, whatsoever he hath by Will and Testamentary disposition left to us and to them. If he had given what was not his to give, we must either soon have parted with it, or for ever have miss of it; but herein lieth our advantage and comfort, that the large Legacies of our Lord to us, are as the fruit of so much Zealous love for us; so they are the Acts of Sovereign power delegated to Christ by the Father, as our Lord himself intimateth to us, Luk. 22.29. As the Father hath appointed unto me, so I appoint a Kingdom unto you.  
Our Zeal then for the honour of Christ doth as well maintain our hope, comfort and interess, as it doth maintain his authority; and what man would suffer the power to be nulled which gave him a rich and inestimable Legacy?  
3. The least degree of good bequeathed to us by the Will of our Testator in his will (remembered by us in the Lord's supper) doth greatly surpass all the Zeal we can bear to his glory and honour: read over his will, and see there is justification in his blood shed for remission of sin, assurance of peace with God secured by the frequent remembrance of the blood of sprinkling, Sanctification, consolation, and future glory; all these promised by him, who being Mediator of the Covenant, hath reduced the whole to the form of a Testamentary disposition, and confirmed it by his death. Now when thou art going to a Sacrament, consider and judge with thyself, should I not be very Zealous for his honour who hath given many inestimable gifts to me? am I not less than the least of grace bequeathed? is not remission of my sin greater love than my love can requite? is not Hope of glory greater than mine obedience can ever equal? shall I then ever think I have affection enough? or have done enough for his honour by whom I have received what I have already, by whom I shall receive what I hereafter expect? No! No! I must be ever blowing my love into a greater flame of Zeal for his honour, and yet his love and Zeal for me will outshine and overpower all mine for him.  
4. View the Will of thy Testator, be persuaded to remember that he is now living in glory, and beholdeth all that Love and Zeal which thou carriest in thy breast, which thou expressest in thy life toward him: he is not like other men, who dying, know no more of the deportment and behaviour of befriended survivours: thou canst not bury the knowledge (for dust hath not blinded the eye) of the Lord; he lives for ever, and he knows how thou receivest, improvest and resentest his Love and Zeal for thy good, and with what face wilt thou appear before him one day if thou hast not been hired (shall I say?) or bought with so great price into the love of, and into a Zeal for thy beneficent, liberal and incomparable Friend and Lord? I observe Jacob dying, recommended the care of his burial to Joseph above all his sons; it was likely because cause Joseph more than any of his sons was debtor to the love and care of his Father for a double portion bestowed on him: of all men we who have a double portion by Christ, a portion of blessings on earth, and in Heaven, should zealously perform his will; we must account it sacredly inviolable, and show it in showing forth his praises, 1 Pet. 2.9.   

CAP. V Sect. 6. Joy Improved on Christ Dying a Testator.  
A Sixth grace well suiting the Lord's supper, 
6th Sacramental grace Improvable, Joy.  and Improveable on account of the Lord's Dying a Testator, is joy and gladness in the Lord, and in his goodness. It is confessed by all, that it well suiteth with feasts of love, that the guests should joy together, and rejoice in their Friend, who is equally Friend unto them all. The soul which cometh burdened with sins and sorrows, confesseth he should rejoice in the Lord, and is well pleased that others do it whilst he cannot: it is a spiritual joy which well becometh this spiriritual feast. I do not say the heart is unfit for it who doth not rejoice; I know the spiritual hunger and thirst of the soul speaketh the soul fit, and such may, such indeed aught to come; yet when hunger and thirst after the Lord are accompanied with joy in the Lord, the soul is better, is more throughly prepared for this feast, this commemoration of their Dying Lord.  
Now the Christian's joy, beside the general motives of joy arising from the general nature of the object of delight and joy, as goodness in the thing enjoyed, propriety whereby it becomes ours, and possession, or presence of it with us according to our present capacity and exigency, whether refreshing, repairing, or filling us, or in what other manner of operation it affecteth, in which the Christian joy, and the delight of other men do agree. The spiritual joy of the Christian hath great advantages from the last Will and Testament of his Lord; As  
1. First the transcendency of them. If there were any blessings better than others in the possession, and at the disposal of their Lord, surely these should be given among the beloved Friends. Servants, attenders, complimental visiters, and such like common Friends possibly may be put off with common gifts, but the best shall be distributed unto the best Friends. A Kingdom in glory, the spirit of Adoption, remision of sins, increase of all grace, and consolations through faith etc. are the choice blessings bequeathed to believers in Christ's Will, and represented, insured, and in praelibations, or foretaste conveyed to believers in the right reception of the Lord's Supper; let it be therefore throughly considered, and when either of those forecited mercies appear contained in his Will, ask yourselves whether the least of these do not deserve the highest pitch of your joy? are they not better worth your delight than all the worldling can delight in; how much do spiritual mercies excel temporal? how far do Heavenly privileges excel earthly? so much certainly may the joy of believers in their Lord, excel the joy of carnal men; for whilst the common bounty of a Dying Lord gives sensible, outward, and temporal good to mankind, the special grace and love of their Dying Lord and Saviour, giveth believers all spiritual mercies in heavenly things. Oh my soul! believest thou there is love enough in the good will of Christ to make thee a Legatee? and dost thou not believe there was treasure enough in the hand of Christ to make thy Legacy worth thy delights and joy?  
2. Look over the rich gifts of thy Lord, and say, my propriety and title to all is as sure as they are needful. There is nothing can pretend to equal them in either of these two; necessary and certain, and therefore no joy can be warrantably equal with the joy of a believer, what ever our eye seethe here among the visible (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) things are but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) temporary, and every one of them can make themselves wings swift enough to fly out of our reach; but what Christ hath bequeathed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) among the invisible things are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) eternal, in his hand who can hold them, and in his right whosoever enjoyeth them shall never lose them. Look then on thy title and tenure in that title and right thy Lord had to what he gave thee, and then as thou mayst laugh with scorn and derision at the impleadings of any of thy spiritual adversaries, so thou wilt surely laugh with delight, and joy in the love of thy Lord, and in thy inviolable propriety to every good thing he hath bequeathed. 
Fox. Act. and Monu. An. 1553. Entering of Qu. Mary.  The will of a man may possibly be evacuated, and the Legacy lost. I know a Kingdom was once bequeathed by Will which did the Legatee no more service than to hasten the possession of what Christ hath given, which could not be lost, though the other was with the life which by a Royal will, should have enjoyed it. Such uncertainty and hazads attend other Legacies; those Christ gives are sure. No man shall take your joy from you, Joh. 16.22. The object of such joy will well justify the greatness of it; 'tis a delight none can embitter.  
3. Note well the present possession of these gifts and Legacies; This will enhance thy joys. No man can rationally rejoice in any thing which is not somewhat present to his Hopes, or to his hand; either the object of our delights must be in actual possession, or else insured to us in reversion. Now in the actual possession of these good things given, and bequeathed to us, there is somewhat that excels the manner of possessing all other goods. As,  
1. Other goods are present under a Law of mutability and change to the worse, these shall only change to the better.  
2. Other goods are possessed with anxious cares lest they should, and with tormenting fears that they will fail us at our need. But the Legacies our Lord hath given are possessed with assurance that they shall best bestead us when we most need them.  
3. Other goods present do but satisfy our sensitive appetite, or flatter the errors of our deceived reason; these satisfy the necessary desires of a rightly informed mind and will.  
4. Other goods present do often cloy, over-load, impair, and weaken the possessors of them as we see it too often in voluptuous persons that are wearied with, and wasted by their own delights; the goods bequeathed by Christ are never burdensome in their presence, possession or use.  
Thou then who seest thy Lord's bounty, and who tastest the sweetness of the present possessed goods, (with these advantages over and above all the enjoyments of the worldling,) enjoin thyself to rejoice more abundantly in that thou dost so much enjoy; it is warrantable thou shouldst excel them in thy affection whom thou excellest in thy possession.  
5. Other goods are evermore lessened by their presence and enjoyment; flowers the sweetest and beautifullest, do insensibly waste their sweetness is still expiring until all be gone, their beauty fadeth till they shrivel into uncomeliness: Not so here, for we do, or might daily draw out more sweetness, discern more beauty, and find greater satisfaction in these excellent things bequeathed to us by our Lord. The more we are acquainted with them, the more we desire, delight in, and are satisfied with them; they grow upon us in the use, continuance, and search after them; what thou hast of them is a pledge of more thou shalt have; view then these particulars, and thy judgement will determine. That the excelling worth of the things; the excellency of thy tenure, and right; the excellency of the presence, and approximation of them, with immutability, security, satisfaction, renewed sweetness, and growing content, do call aloud for an excelling degree of joy and delight in them.   

CAP. V Sect. 7. Gratitude Improved, on Christ's Dying a Testator.  
7. THE Seventh Sacramental grace I mentioned, is Gratitude, and thankful returns to the memory of our Dying Lord. In this point I labour not for a proof, it is confessedly owned by all who own any thing of the excellency, continued usefulness, and efficacy of the Sacrament. It is the Eucharist, and very unfitly, named if thankfulness be not required to fit us for it. 'Twere strange if the generality of Christians should mistake in a practical point of such daily occurrence. It succeeded in the room of a Sacrament which required high measures of Gratitude; and it is the standing memorial of the greatest benefit obtained for us; it is a standing pledge of our greatest expectation, viz. Of the blessed Hope, and glorious appearing of the great God and our Saviour; for herein we show forth his death until he come. It becometh us to be thankful, but why so particularly to Christ a Testator? what is in that more than ordinary? or if you show not more than ordinary incentives to thankfulness, yet what particular sufficient juducements are there to this in Christ's Dying a Testator to confirm his last Will?  
1. Look, see what he hath as a Testator done for you and me. He hath bequeathed to us a participation with himself in every excellent thing we needed, or are capable of. He hath conveyed to us by his last will, pardon and justification through his Death, and obedience. He hath conveyed Sanctification, and purifying grace, through the spirit which he poureth out upon us, since he died, and rose again, ascended; and sitteth on the right hand of the Father: He hath conveied consolation and joy through the spirit of Adoption; and will give the possession of that inheritance of glory, which (as yet) is reserved for us in Heaven, and which is duly insured to us in the Sacrament. In one word, the whole Covenant of grace framed into a Testament, is confirmed by the Death of Christ the testator; so that thou, and I, are beholding to Christ a Testator for all the riches of grace, consolation and glory. Well worthy of thine and my praise, thanks, and hearty acknowledgements is Christ therefore for that he by his Death hath procured, and by will hath entitled us unto such great and glorious advantages and benefits.  
2. Christ a Testator hath deserved thy most grateful resentments of his love for that he hath by this means removed all thy fears, and prevented all thy doubts, lest at any time thou shouldst (by reason of thy weak faith and defective love,) fall short of the goodness and blessings thou expectest; for this (as other Testaments) is of force now that the Testator is dead, and since he is dead none may either null it, or alter it, but it must continue for ever in strength. And on this consideration of certainty and validity doth the Apostle, Gal. 3.15. advance the excellency of the promises made to Abraham, and to Abraham's seed. Now what ever doth advance the excellency of the promises made to us, doth likewise advance our debt of thankfulness for the promises.  
3. Christ a Testator is worthy of our highest Gratitude, for so much as he hath by his last Will and Testament disposed of his rich inheritance amongst us, so as we may duly expect, and constantly fetch in as much as we will of grace for our present help and comfort, reserving the fullness of all unto the final consummation of the elect redeemed. Many a man loseth all, or else much of his thanks by an unseasonable caution in his will, that the Legatees shall have nothing of the gift until such a time to which it is uncertain whether he live; but Christ deserveth our admiration, as well as our thanks, for the present benefit, use, and advantages we have from his Testament. He hath so given, that we may now enjoy; we so enjoy now, that hereafter we shall receive; present enjoyments were not to be compared with future; the present improvement is sufficient to keep us handsomely; the future is far above mine and your thoughts.  
4. Christ a Testator worthy of thy thanks for so much as he was thus mindful of thee at the last, when enemies insulted and vaunted against him; when sorrows and pains did seize him; when his Friends stood aloof off, and some of them denied him; when many were content not to be known of his acquaintance; when he foresaw what Friends we (in our several generations) would be to him; for what these persons were under Christ's Eye, was both an index, or discovery of them, and also a symptom, or prognostic what we after them would prove. And yet for all this his love continued firm to us, and made them and us Heirs both of his own, and of his Father's love also.  
5. And lastly, consider this, Christ a Testator, is Christ Voluntarily Dying that he might make all sure to us. He was not by nature under an unchangeable law of Death, as we are; if he had not loved us so much, he needed not to have Died; here than is his plea and Title unto our Gratitude; he did Voluntarily, and of choice put himself into a condition that he might die, to procure and confirm the promises to us. And yet the kind and manner of Dying, and pains he did foresee in his Death, are the circumstances which, as they set off, and advance his love to us, so do they increase and augment our debt of a loving hearty resentment of his kindness. Sirs, Christ must die a curse under the vindictive justice of God ere he could convey by will the Heavenly, blessed and everlasting Legacies, which we now expect from him as a Testator. Whoso shall cast an Eye upon these particulars, if others more quickening do not occur, yet these will either persuade to thankfulness, or render unthankfulness inexcusable. We do usually pick out such circumstances as these to commend the worthiness of our Friends love towards us at his Death; he remembered me in what I most needed, provided for me as much as I need, or can receive, he (I thank him) settled it by will that I might be sure of it: And herein I am greatliest beholden to him, that as I was unfit to be trusted with all at once, and unable to subsist without any of it for present, he did in wise kindness to me provide that the main part should be reserved for me, and that the lesser be now given unto me. So Christ, that I might live, and rejoice in the present grace of my Lord to me; that I might be rich and happy in the possession of the whole, when I was fit for, and capable of it, did wisely bequeath me a portion of peace in him, grace from him, comfort through him, all which I needed, but hath reserved, fullness of Glory, the immarcescible Crown, the unchangeable Kingdom, the inconceivable, and unspeakable blessedness, until I should be prepared to enjoy them all: herein the love of Christ excelleth, insomuch as he did all this for us, when sorrows and troubles, greater than can be equalled were besetting him; nay, he put himself into a state subject to all those sorrows and troubles (from which by nature he was free) that he might be liable to die, and make all this mercy sure to thee, and me (and such like us) by Testament: and thou, and I must thank him that he did it for us who by our folly and wickedness were the causes of all this sorrow, and trouble to him. Here is love to be owned with highest rensentments, and most enlarged affections; Christ is the greatest conqueror of hearts and therefore to be crowned with a triumphant wreath of inflamed hearts; oh live, and die in the grateful acknowledgements of his love. If (as some men will have it) his Table where thou suppest with him be an Altar, let not this Altar ever want a flaming Sacrifice. Let thine heart be offered to him; he deserveth more, thou canst not tender less; it were too little if thou hadst aught more; it will be sufficient if thou dost not think it too much. Oh my soul! thy present income is worth thy thanks; thy future full possession is fittest for an estimate and thanks in the highest Heavens.   

CAP. V Sect. 8. Humility Improved, on Christ's Dying a Testator.  
8. THE eight Sacramental grace I did mention was Humility. The proud and lofty heart bearing itself high upon its own deceived opinion, is not fit for the Lords Table and Supper; the Lord stands (not as an endeared Friend to entertain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 4.6. Psal. 22.26.  but) as an armed man to oppose, the proud. 'Tis the meek shall eat and be satisfied, as the Psalmist in anocase said, who come to the Lords Table richly provided with their self-confidences are sent empty away, 
Luk. 1.53. 1 Pet. 5.5.  whilst he filleth the hungry with good things. In this clothing must we appear, for however plain it may seem to be, 'tis really a clothing of very great price in the account of God; 
1 Pet. 3.4.  to speak of the excellency of this grace is alien to this place; and the seasonableness, and suitableness of it to the Sacrament, I think so apparent, that it needeth not any proof, I rather address myself to point out the incentives which from Christ Dying our Testator, do offer themselves to set forward and improve this grace of humility; It will teach us to judge of ourselves as becometh us, and it will ever keep us lowly.  
1. The Apostles motive to humility, 1 Cor. 4.7. offereth itself to us in the very entrance on this meditation; what hast thou which thou hast not received? look on either the beauty of thy renewed soul, or the comeliness of thy holy conversation, or the excellency of thy justified state, or the honour of thy Adoption, or look on the lustre of thy spiritual joys, thy heavenly Hopes. And of all these in general, or of any of the particulars comprised in them; canst thou say, this, or that is not received? I know thou canst not deny the receiving, and if thou hast received, why dost thou boast? this Question, like a needle, opens the swollen bladder of pride, and letteth out the wind of vain opinion, which would either corrupt, or break us. Thou hadst had as little to pride thyself in as one who hath only his shame to glory in, if thou hadst not received what is now thy glory; it was the bounty of thy Rich, and Loving, Friend at his Death, to enrich thee; thou hast no reason either  
1. To boast before God, who hath chosen and called thee, as others like thee, weak, foolish and base; Free and Rich mercy hath raised, made wise, and excellent; and now neither thou, I, or any flesh may boast before God, 1 Cor. 1.26, 27, 28, 29. For what we are, we are in Christ, as v. 30. And the glory is due to God alone; as v. 31.  
2. Nor to boast over thy brother who was every whit as Good as thou before Grace made the difference, and may ere long be as Rich in Grace as any, and more humble than thou art yet. He who hath adorned and blessed thee, might with the same freeness have adorned him whom thou despisest. Since then all that Good which is in thee was given to thee by thy Dying Lord, it is absurd and exceeding unseemly for thee to lift up thyself above thy brother, or to Glory in thyself before thy God. When thou intendest to approach the Sacrament, and when thou art there attending on the Lord, remember thou hadst been poor and destitute of all those blessings therein represented, if thy Lord Dying, had not by Will bequeathed all to thee;  
2. The Second persuasive to Humility drawn from the Death of Christ as a Testator, leaving us such Legacies, may be our incapacity to serve him in any real service of advantage to him. We Never yet were, we never shall hereafter be in any capacity either of deserving what we have received, or of requiting the love which gave it to us. He that gave it, gave by Will, and Died to confirm his Will, and our goodness could not extend to our Friend in the other world. Our Lord needeth it not; we are, when our best is done, unprofitable servants. These are two things which have kept better men in a humble, lowly thought of themselves. David's prayer, Psal. 16.1. was from a humble heart, and in an humbled state; and he maintained his Humility on the observation of his uselessness and unprofitableness to his Lord, his preserver, ver. 2, 3. My Goodness extendeth not unto thee, etc. It is Elihu his argument, Job 35. ver. 5. with 7. &. 8. To persuade to humility. And Eliphaz. Job. 22.2. lays down man's unprofitableness first, and leaves us to conclude that unprofitable man must be a humble man; thou mayest not be proud before one who needs thee not; thou must not boast in thy Best, seeing thy best is not good to him before whom thou boastest. Should a man boast himself in his smoky cottage before his Sovereign in his magnificent palace? or should a lame and decrepit fool boast of his wisdom and strength, and commend it to his Sovereign for the wars? In a word or two,  
1. Were thy Lord but a man, yet his present state of Majesty and certainest coming in Glory confirmed, represented to thee in his Last Testament, mindeth thee that he needeth not thy help. Thou canst not say, He can be, but not so well without me.  
2. The largeness of that state he was possessed of before he gave thee interess in it, and which he hath still in his possession since he gave thee a right to any part of it, doth clearly demonstrate that thou hast nothing to pride thyself in before thy Testator: amongst other causes of humility, we shall find that the wealth and Riches of those we appear before, is one which persuadeth us to a demiss and lowly deportment and behaviour; there is an appearance of Glory in Riches, Psal. 49.16. For with increase of Riches there is in common esteem an increase of Glory. Now in the gifts and Legacies of thy Dying Lord, thou mayst clearly see those true, precious, and lasting Treasures of grace, comfort and glory, which he was, and is still owner of; with him are Riches and honour, Prov. 8.18. To him therefore reverend carriage, and humble thoughts, (affections, and esteem) of ourselves in his presence is most suitable. And who is not affected with humility and lowliness toward Christ, is so much the more injurious to him by how much more excellent and precious Christ's riches and wealth excel the Riches of men which are so highly esteemed, that they are judged sufficient ground of honour to the owner, and sufficient cause of commanding humble carriage in the poorer.  
3. In Christ Dying a Testator, thou mayest discern a dignity of dominion and Lordship over the things which are disposed of by will; A dominion which cometh near to an absolute and uncontrolled dominion, what a man may give by will to whomsoever he pleaseth, is more under the dominion of that man than the things which need a farther and more large conveyance. As the estate which may be devised by Will, and so conveyed to a Child, Friend, or stranger, is more under the dominion of the present owner, than is that estate which some law entaileth on the owner's heirs, or Children. Now this being the case. Christ's dominion, and absolute sovereignty over the good things he hath given by Will, doth require and deserve a humble and lowly spirit in those who partake of these gifts. Dominion is as a Ground of honour in those who are invested with it; so a Ground of humility in those who are inferior to it. What would be esteemed Friendly familiarity in me towards my equal, and a commendable deportment, would be accounted insolent pride in me towards my Lord, or Sovereign, and a carriage not to be endured. Joseph advanced to be Ruler over all the Land of Egypt, must be saluted with a Bowing Knee, Gen. 41.43. Which was the outward and visible expression of that double apprehension, 
Gen. 27.29. Isa. 49.23. Esth. 3.2, 5.  (1.) of his worth and honour, (2.) of the meanness and lowness of the rest who bowed. It is a very general and ancient sign of the respect we bear to the dignity and worth of any one we bow before. The insolent soldiers in their carriage toward Christ when they bowed the knee, Math. 27.29. Shown us what humility becometh subjects, and what honour is due to Sovereigns. Look then on that absolute dominion and power which appeareth in Christ's last Will and Testament, be then Judge in the case, and say, What beseemeth thee in Receiving gifts from Sovereign power, from an absolute Lord? will it not beseem thy low, abject, and poor state, to attend the presence, and receive the gifts of such a Lord (as Christ is) with a bended knee, and a humble heart?  
What might be farther said in this particular I shall leave to each ones larger meditations because I will hasten to an end of the Chapter and subject.   

CAP. V Sect. 9 Patience in Sufferings Improved, on Christ's Dying a Testator.  
A Ninth Grace well suiting with the Lords Supper, and Improvable on consideration of Christ Dying a Testator, is strong and settled resolution with patience to undergo for him all hardships and sufferings which the Lord shall permit to come upon us. A premeditated survey of all the sufferings for the Lord Christ and his Gospel, with advised purposes not to shrink from them, is required of every Christian, and doth very well fit the thoughts of a Sacrament in which the Christian communicateth with a Lord who was in his whole life a Man of sorrows, and acquainted with griefs, for our sake. We celebrate the memorial of his sufferings we should confirm our resolutions not to shrink away from Christ for fear of sufferings. The ancient Christians under persecutions, were wont to fortify their purposes and resolutions of adhering to their Crucified Lord in midst of all persecutions; in order hereunto they were wont to Celebrate the Lord's Supper often, thereby as often renewing their courage and resolution to die (if need be) for him. And the ordinary name of this ordinance, viz. Sacrament, implieth so much: For it was the old Latin word expressing the Roman Soldier's obligation to obey his General; 
Sacramentum Patres Latini, à militari jurejurando (uti opinamur) ad eam partem nostrae Religionis significandam, etc. Thes. Salmur. de Sacrament. in gen. disp. sect. 2.  Now common sense telleth us, that who comes and listeth himself a Soldier under a Captain or General, either knoweth not what he doth, or else bringeth Resolutions to undergo all the hardships of the war he entereth on. I tell thee Christian, thou knowest not fully what thou art doing at a Sacrament, if thou dost not there add strength to thy resolutions of Enduring hardship, as a good Soldier of Jesus Christ. If thou dost only confirm thy Hope of, and thy waiting for the coming of thy Lord, and showest this by showing forth his Death until he cometh, yet I must tell thee, since thou professest hope of, and waitest for the coming of thy Lord, it well becometh this hope, this faith, to have attendant the Resolution of Enduring all for Christ's sake. There are these Motives in it;  
1. First in thy Dear Friends Will thou seest his Love to thee, and it is but indebted ingenuity to be ready for, and patiented in sufferings for one who sincerely Loved us: As the Love of our Friend to us increaseth, so should our readiness to suffer for our Friend. Christ did thus commend his Love above the love of all other friends, That he died for us, Rom. 5.8. And this Love constraineth us, 2 Cor. 5.14. It doth by a sweet and invincible power draw us into this conclusion; That we should live no longer to ourselves, but to him who died for us, ver. 15. We ought not only to bear some, but all; not little only, but great; not common, but extraordinary dangers, distresses and afflictions for his sake. He is by a sacred right Lord of our life, and when he biddeth us venture it in hazards, or lay it down in unavoidable death for him, we must do it: His love ought thus to constrain us. The sacred story tells us, that Jacob served seven years for Rachel, Gen. 29.18. During which service he underwent Losses, Gen. 31.39. was consumed with drought in the day, and with frost in the Night: thus he served him fourteen years for his daughters; to the younger of which, he had such love, that seven years of hardship seemed to him but a few days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the love he had to her, Gen. 29.29. Either thy own Reason condemneth thy want of love to Christ who deserveth it, insomuch as he hath given thee rich Legacies by his Will, or thy Love will command thee resolvedly and patiently to suffer for him: Either thou must not pretend any interess in Christ's Gifts, or thou must intent to Love him for them, and resolve to suffer for him thou Lovest. In thy going to the Sacrament, view the kindness of thy Saviour in his Last Will and Testament, and judge with thyself what sufferings for him thou couldst reasonably refuse. He Loved not himself or life too well when it concerned thy life and Soul. He died for thee, and canst thou do less than venture life or estate for him? whilst thou readest his love in his Legacies, raise thy resolutions to face, stand out, and bear dangers, losses, reproaches, or Death for him. His love to thee deserveth it; for no man hath, 
Joh. 15.13.  or can have greater than that Christ had for thee, and the rest of his friends.  
2. Thy Testator hath provided by his last Will and Testament, that all thy sufferings should be recompensed to thee with a reward that surpasses all thy sufferings, If thou and I weigh the Sufferings for Christ, and our Gain by Christ, this will exceedingly outweigh those. The least degree of reward weighed with the heaviest burden of sufferings, will praeponderate and outweigh them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for heaviest burdens of afflictions are but light, 2 Cor. 4.17. But the glory they work for us is an exceeding and eternal weight of Glory.  
And besides all that which shall hereafter be the recompense of sufferers for Christ, they are, 1. First honoured by God in that they are called to suffer for his Son. God puts an honour on such who are called to suffer reproach for Christ, Acts. 5.41. & 1 Pet. 4.14.2. It is a gift which God doth not bestow on every one: however men judge of it, the Apostle tells us, it is Given, Phil. 1.29. And well might the Apostle so account it; for, 3. It fitteth us for the Kingdom of Heaven; our sufferings do not fit us with a fitness of worth, or of merit; but with a fitness of preparedness and of meetness, 2 Thes. 1.5. with Col. 1.11, 12. 4. It is very acceptable to God, 1. Pet. 2.19, 20. &. 21. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it ingratiateth with God. 5. It is a Scripture evidence of Grace and future Glory, Phil. 1.29. & Rom. 8.17. whoso suffer for Christ, shall in like manner be glorified with Christ. 6. And lastly, it is a condition ordinarily privileged with great consolations in the inward man, and with an high degree of Heroic grace in the heart, expressed by the spirit of Glory and of God resting on the sufferer, 1 Pet. 4.13, 14. Though many other compensations of our sufferings might be mentioned as preponderating, and outweighing our Sufferings; yet because no one of these mentioned can be reasonably doubted or denied to be more than sufficient present reward for our Sufferings, I judge it reason to add no more. Think then as the Love of thy Saviour and Friend should make thee resolute in Suffering; so the present advantage and reward will warrant thee to desire opportunity of Suffering for him, if he shall see good so to try thee. Read then the promises made to sufferers for Christ, the Eulogies given to them, the fruits of such sufferings, and then debate the case with thyself going to the Sacrament, or receiving it. There are present benefits annexed to sufferings for that Lord whose Death I celebrate; these benefits are made over to such as I am by his last Will; what then should make me unwilling, unresolved, or afraid to suffer for him? each particular blessing bequeathed, surpasseth all the sufferings I need expect, or fear. Seal therefore Lord thy blessings to me in the Sacrament, and help me to seal thy cause and truth (if need be) with my blood!  
3. A third inducement to Resolution in suffering for Christ our Lord Dying a Testator deducible from his Last Will, is, That the greater these sufferings are, the greater the compensation shall be. Our Lord Dying hath so disposed his rich gifts that he shall have greatest share in them who is greatest sufferer for him: By a Christianlike bearing the Afflictions of the Lord, and the Gospel, thou mayest increase the Crown of Glory which Christ hath promised thee; if so be we suffer with him that we may also be glorified with him, Rom. 8.17. God allows us to intent and aim at obtaining Glory with Christ as the end why we suffer with him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and for him. It is a very full expression of this which we meet with 2 Cor. 4.17. This Momentany and light affliction worketh for us a far more exceeding and eternal weight of Glory. Note the words, Affliction worketh for us, it effecteth, perfectly worketh, or as it is rendered, Phil. 2.12. Worketh out, or in a good sense causeth, as the word is rendered, 2 Cor. 9.11. The Temptation of afflictions doth as well increase the future Glory, as the present grace of the Saints, James 1.2. And they are blessed who endure such Temptations, James 1.12. For when they are tried, they shall receive the Crown of life. Gold and silver are purified, and get a greater measure of perfection by the refining fire  
The Glorified Saints shine with greatest lustre who came out of the fires of persecution. Those that were clothed with white robes, and had Palms in their hands, and stood before the throne, Revel. 7.9. Were the persons who came out of great tribulation, ver. 14. Therefore are they before the Throne, ver. 15. In a word, Christ hath prepared Thrones, on which they who did continue with him in his Temptations do sit, and whereon they shall sit hereafter judging the tribes of Israel; to these sufferers he hath disposed the Kingdom, Luke 22.28.29. No man shall ever be loser by suffering for Christ. Mark well the answer given to Peter's Question, Matth. 19.27, 28. & 29. We have forsaken all, etc. What shall we have therefore? Ye (saith Christ) shall sit upon Thrones, ye shall receive an Hundred fold, ver. 29. Judge therefore with thyself whether the renewed Remembrance of such a Will and Testament, in which the Testator gives most to him that doth suffer most for him, be not a very fit means to persuade thee to, and confirm thee in resolutions of patiented suffering for Christ? In a Sacrament thou dost, or mightest see such encouragements to sufferings sealed to thee, and wilt thou not endure? wilt thou not bear and suffer for such Hopes? are our sufferings not worthy to be compared with that Glory which shall be revealed? Rom. 8.18. And is it not too much weakness which dares not suffer? will you thus render yourselves unworthy to expect such Glory?  
4. And Lastly Christ Dying a Testator liveth and beholdeth what thou sufferest, and with what frame of mind thou dost endure thy sufferings. And this thou dost tacitly confess in the use of the Sacrament; for under what Notion soever thou dost remember thy Lord in the Sacrament as it is complex of thy Lord his Death, so of his future coming likewise. Thou declarest that though he died once, yet Death hath not Dominion over him, for he liveth, and knoweth what is designed against him by his enemies, what is laid upon his Friends and followers for his sake. He will be Judge of thy sufferings, and of thy reward also, Revel. 2.2. He that walketh in the midst of the Golden Candlesticks, knoweth the patience as well as the Labour of the Church. Now who knows the patience, must needs know the sufferings which exercise the patience of the Church. He knoweth the tribulation of the Church, Revel. 2.9. Christ is the great overseer and Judge of the combats which his Church maintaineth with his enemies who afflict, and trouble the Church for Christ's sake. He assigneth the reward and Crown to every one that overcometh, Revel. 2.7, 17, 23, & 26. with other places. Well then, so often as thou goest to the Sacrament, thou renewest the memory of thy Lord, whose Love deserveth thou shouldest patiently bear; whose reward when least, will surpass thy sufferings when they are greatest; who will measure out to thee a reward proportioned to thy sufferings; who lives to see and observe all thou sufferest: thy Captain General's Eye is upon thee, and will not this persuade to resolutions of bearing, and constant patience in bearing for Christ? these among other inducements to a Christian fortitude in suffering for Christ, may be drawn from the consideration of his Dying a Testator, and a larger improvement of them I commend to your private meditations. I proceed to what remaineth.   

CAP. V Sect. 10. Sorrow for unserviceableness to Christ Improved, on Christ's Dying a Testator.  
10. THE tenth Sacramental grace I mentioned as befitting us at the Lords Supper, was Sorrow for doing so little for him, with grief that we have done so much against him. This temper of mind is highly improveable by pondering what Christ hath as a Testator done for us. I know there are many other motives to Repentance which may be seasonably thought on at the Sacrament: there are also in this sufficient inducements to that Godly sorrow which becometh the memorial of our Dying Lord, and loving Friend.  
1. First the Christian as he is a man, as he is principled and swayed with the affections of Humane Nature, cannot but reflect with grief upon his carriages and deportment towards a Friend who loved him entirely, who was recompensed with the disingenuous returns of scorn; neglect, and hatred. When we have unadvisedly, or unwittingly slighted any Friend we dearly loved, or should have loved, we cannot remember it without shame, sorrow, confessing, praying pardon, and excuse, with promise to be more heedful, more respectful for future. There is no love so tender and apt to distil into tears, as that which is won by a worthy, excellent, person conquering ungrounded prejudices, unreasonable neglects, and unjustifiable contempts; such affronted love, when it prevails at last, doth kindle the strongest fires, and heapeth up the coals which melt the hardest, and most stubborn metal. Many a hard heart hath by such flame been melted down to tenderness; Saul grew warm by it, 1 Sam. 24.17, 18, 19 And in the 1 Sam. 26.21. It breaketh out into a flame of affection toward David, and against himself, for his unreasonable usages toward David. Saul accuseth himself, but acquitteth David; he confesseth his sin, his folly and great error in designing evil against one who did so well deserve his love. Though Saul were disingenuous (more than enough) against his Son David, yet the reflection of his thoughts on David's kindness, drew him into tears, 1 Sam. 24.16. Wilt thou be more disingenuous to thy Lord than Saul to David? how long didst thou directly oppose, bitterly hate, scornfully reproach, and unreasonably reason against Christ's Law, ordinances, ways and followers? what kind of life didst thou in the days of unregeneracy live? if thou wast not a violent persecutor, yet thou didst long think hardly of Christ and the Gospel, yet than Christ did not cut thee off, nor leave thee to perish in thy contempt of salvation; wilt thou not say thou hast erred greatly? done foolishly? and sinned? canst thou do less than weep over the thoughts hereof? In the Sacrament thou commemoratest the most unparallelled love, and beneficence, triumphing over unkindness, and unthankfulness, a Testator bequeathing grace, comfort, glory and salvation to thee, and others like thee who undervalved, opposed, hated, and persecuted him. Canst thou remember this and not grieve? canst thou review it and not be displeased with thyself? and condemn thy folly?  
2. The Christian Sorrow is most highly Ingenuous and excellently tempered, and therefore the Remembrance of such unkindness to such a Friend will work a deep impression of Sorrow and grief upon the heart of the Remembrancer. The Scripture tells us the People of God are a willing People, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or a People of Ingenuities indeed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 51.12.  Grace reneweth nature to some degrees of created and primitive generousness. Hence it is, Cant. 6.12. the Church is styled Aminadib. God calls them my willing People, and Isaiah doth very particularly describe this frame of mind, and how it is wrought, Isa. 32.1, 2, 3, 4. & 5. By the power of Christ in the Gospel. Now where such a sweet, generous temper of mind is, there will be reflections of dislike, grief and Sorrow, or repentance for any unseemly carriage towards one that deserved better. The spouse, Cant. 5.2, 3. In drowsy and careless fit neglected her beloved, but when she was throughly awakened, she discovereth a most deep sense of her neglect; she fell into a deep sick fit of love, ver. 8. her heart failed her when she remembered what she had done: such like workings of this Christian, spiritual, and renewed, ingenuity you may observe 2 Cor. 7.11. in that sevenfold operation which conviction and remembrance of their fault wrought in them. Carefulness, or readiness to amend the error, clearing themselves, or duly apologizing for themselves, indignation against the offence and offender, fear lest the like should be committed, or this not sufficiently taken away; vehement desire of firm reconciliation, Zeal for the injured, and revenge (such as becometh a Gospel repentance) against the offence, and against themselves for it. Either thou art not well acquainted with what Christ hath done for thee in his last Will and Testament; or thou hast not yet observed how little love, service, and honour thou hast returned him for his love; or if thou knowest, and observest both these, they work in thee a readiness of mind to correct thine errors, a defence for Christ, and blame of thyself with indignation against thy former folly; fear of being so foolish any more, earnest desire (to be one with Christ) and Zeal for his glory, with revenge on thy sins which eclipsed it. Wheresoever Christian ingenuity springs from a renewed heart, renewed Sorrow for unkindnesses will put forth itself, and spring from that ingenuity. Say then, whatever the common ingenuity of a man, whatever the enhanced generousness of a Christian should work in the reflections on its own unhandsome carriages towards a slighted friend, all that should the renewed memory of my Lord Dying a Testator, (and by his Testament enriching me), produce in me, viz. all common and ordinary effects of hearty sorrow; yea all especial and extraordinary effects of Christian repentance. Of which I need say no more, of which I dare not longer treat, because I must not exceed bounds to much.   

CAP. V Sect. 11. Bettered obedience the Fruit of Christ's Dying a Testator.  
11. THE next grace suiting to the Lord's Supper, and improveable on the consideration of Christ's Death as he died a Testator, is Resolution and endeavour of New and better Obedience for future. There's no man (that accounteth the ordinance a mercy, that looketh on it as a Sealing ordinance, a renewing our Covenant with God, or a memorial of the Death of Christ Dying for us that we might live to him) but confesseth New Obedience should be the effect, and resolutions for new Obedience should be the preparatory for this Sacrament. It is not therefore needful to prove it particularly, and at large; I speak to none but such as judge it their duty after they have been at the Lord's Supper, to endeavour a renewing of their Obedience to the commands of Christ.  
1. The gain and reward bequeathed is worthy, very well deserveth our Obedience. We have had frequent occasion to tell you, that the promises both of the life that now is, and of that which is to come, are the Legacies of Christ; which promises are rich and precious, they contain all necessary, noble, and high encouragements to Obedience: when the labourers were hired, and sent into the vineyard, the husbandman persuadeth them to obey and work; for (saith he) I will give you what is meet, Matth. 20.4. What the Apostle saith (in a case little different from this,) I say to you, cast not away your Obedience for it hath great recompense of reward, Heb. 10.35. It is a harvest for its abundance, and riches; It is a Crown of Righteousness which the Lord the righteous Judge will give to them that finish their course, 2 Tim. 4.7, 8. It is a Crown of Glory which fadeth not away, as the Apostle St. Peter hath it 1 Pet. 5.4. A Kingdom that cannot be shaken, Heb. 12.28. Let us then have grace; let us be so ingenuous and thankful to our Lord, as to serve him to all well pleasing: the Apostle argueth from the expectation of such a reward to the reasonableness of our serving the Lord with fear and trembling, the renewed thoughts of this ample, glorious, eternal recompense of our sincere Obedience, will surely renew our purposes and endeavours of bettering our Obedience; what then should you and I do at the Lord's Supper, but meditate on the greatness of the Legacies he hath given; and with David, demand of ourselves, What shall we render to the Lord for all his benefits? Psal. 116.12. Wherein shall we express our thankfulness? Shall it be in Sacrifices and Offerings? No, God doth not require these, but to do justice, and love mercy, and to walk humbly with God, Micah 6. To love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love our neighbour as ourselves, is more than all whole  Offerings and Sacrifices, Mark 12.33. A Discerning Obedience is a most acceptable Sacrifice to the Lord. In one word, we are called to the Gospel, and to the Knowledge of Christ in the Gospel; and we must walk worthy of our Calling, Ephes. 4.1. worthy of the Lord, Col. 1.10. worthy of the Gospel of Christ, Phil. 1.27. Now as every one who believeth is bound by his first Call to walk in New Obedience; so is every Believer bound by every renewal of his Call, by every renewed remembrance of his Call to Christ, to revive his Resolutions of renewing his Obedience to the Gospel of Christ.  
2. Thy Renewed Obedience to Christ must be the evidence of thy Right and Title to the Rich and Glorious Legacies which he hath bequeathed to his kindred. Thou hast no more to show for thy Right, than thou hast of Renewed Obedience. Christ thy Lord hath bequeathed a Kingdom and a Crown, but it is on condition thou wait for both in a constant course of New Obedience. It is a Kingdom which cannot be shaken, the Apostle saith; and it is true, it is a Kingdom that can neither be shaken by a Plea against your Title, nor by force against your Possession: But observe, those who have this Right, and who shall have the Possession of this Kingdom, are such who should  
1. Have Grace which is of a growing nature; And  
2. They serve God, they worship, they obey him; And  
3. They do this acceptably with reverence and godly fear. 
The Apostle useth a Verb of that Mood, which expresseth matter of Duty, or Exhortation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeamus, or habere oportet, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serviamus sive servire debemus; the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehending, which speaks a voluntary and active seeking Grace, and accipiamus, which speaks a ready closing with Grace offered, and retineamus, which speaks a holding fast what we sought, and acccepted, thus furnished with Grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministremus ceu Sacerdotes spirituales qui Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.5. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placeamus.  They ought to be such persons, and to employ themselves in such exercises.  
Do we then hear the Apostle's Exhortation? Do we see a Kingdom offered? Do we read the Will which investeth us with it? Do we see the Will sealed in the Sacrament? And will not all this stir us up to renew our Obedience? Will we be so foolish to hazard our Title to it through backwardness and disobedience? When he cast the Law of Grace and Mercy into the mould and form of a Testament or last Will; he framed it so that he might strongly bind all to obedience who expected benefit by it. Hence it is that we read, He became Mediator of the New Testament, to the end he might purge our consciences from dead works to serve the Living God, Heb. 9.14, 15. The Covenant of Promise which offereth grace, 
Heb. 10.16, 17.  and engageth the Almighty to write his Law in our hearts, was confirmed to us, and is made good to every believing soul through Christ our Testator; so that obedience to Christ is as much incorporated in the Testament, as is Glory and Blessedness. He is the Author of Eternal Salvation to those that obey him, Heb. 5.9. Obedience is required of us, as Salvation is promised to us. How canst thou then renew thy Faith and Hope in expecting of the promised Salvation, and not renew thy resolutions to perform required obedience? How shall we look Christ in the face, when we so separate what he hath joined? How will you plead his Promise, who have not obeyed his Precept? or how should your expectations be answered by Christ, when his expectations have not been answered by you? It is the unreasonableness of ignorance, and profaneness to boast of rich gifts made over to them by the Will of Christ; and yet at the same time to sleight, neglect and refuse the duty, observance, and obedience, which Christ requireth of all his Legatees. When thou comest to a Sacrament to renew thy assurance of interess in the last Will of Christ, be sure thou observe what he expressly requireth as condition of this interess, and consider, He will be Author of Eternal Salvation to thee on no other terms than thy obedience to him.  
3. Christ dying once to conrfim the New Testament, and to make a firm Will for our good, did not, as other Testators do, continue under the power of Death, but he risen again from the Dead, according to the Scriptures, and now observeth how thou, and every one else do acquit themselves in this New Obedience required of thee and of them. Let it be well weighed; Christ doth now exactly know, and particularly observe all thy works, and what obedience thou givest him. His countenance is as the Sun when it shineth in its strength, Rev. 1.16. both for the lustre of it, and for the power of making manifest whatsoever is done, both in the world, and also in the Churches, amidst which he walketh, Rev. 2.1. Knowing the works, the labour, and the patience of each Church, of each member of the Church. He seethe who it is that laboureth and fainteth not; 
Rev. 2.3.  and who would not take courage from such an eye-witness to abound in the blessed works of obedience? For whom will you labour, if you will not labour for him who seethe you? and will as certainly reward, as he seethe exactly? When Sarah's severity made Hagar weary of her service, and fly from it, I observe she was persuaded to return, to submit herself, and to become obedient to Sarah at the command, and upon the promise of God who liveth and seethe, Gen. 16.13. For memorial of which she gave name to a Well, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  calling it Beer-la-hai-roi. Christian, thy Lord who commandeth thy obedience, and encourageth thy diligence and willingness, both liveth and seethe. Wilt thou not obey, that he may perform his promise to thee? What, shall slothful, careless and unfaithful servants shake off sloth, and put on a show of diligence and faithfulness whilst under the eye of their Master? and shall not the Christian (who is ever under the eye of his Master) be thereby persuaded to care, diligence, and faithfulness in his obedience? Whoever thou art that attendest at the Lord's Table, dost know, (or else now learn it, that for future thou mayest know it, and consider it) That the Lord of the Feast cometh to entertain his Guests, and to receive their promises of renewed Obedience; and when thou hast made the promise, Christ makes the observation what diligence thou usest in performing thy promise; he seethe whether thou art mindful of thy promise, and will one day call thee to account for it, and require it of thee. And what wilt thou answer to such a demand? Friend, wast thou not guilty enough under the single guilt of neglect, but must thou needs add the guilt of perfidiousness and falsehood to thy other guilt? How didst thou dare to affront me to my face, to give me thy promise at the Sacrament, and under my eye break the promise thou madest me? Let me, O God ever keep it in mind my Testator liveth and seethe, may he see my obedience renewed in its fruits! as my obligations are renewed in the Sacrament.  
4. Consider in Christ a Testator living and seeing (who do, or who do not perform the conditions qualifying the Legatees for the receiving the Legacies) Thou mayest see him Judge, supreme Judge of all the claims that are made to the whole, or to any part of what he hath bequeathed. In this he excelleth all other Testators, who can only make their Wills and die, they cannot judge and determine the pleas and pretences which are made upon their last Testament. Hence it often falleth out that such get and possess the goods bequeathed, whom the testator never intended should be the better for them. But here no pretender can by sleight and fraud get any of the great and rich Legacies of Christ: Nor shall any who hath good right ever miss of them. Oh! let us look to our Blessed Redeemer, the Sovereign Judge of his own last Testament, and readily, diligently, constantly, do what he commandeth, that we may receive what he promiseth. Fulfil his holy Will, that he may make good his last Will to us: Let Sacraments bind us to an increase of Obedience; for this will be the only Plea allowed by our Judge; this will be the only Plea advantageous to us. These are some few of many inducements which may move us to renew our obedience, for so much as we obey our Lord a Testator, bequeathing us Legacies rich, and worth our greatest obedience; Legacies no way to be attained but in the sincere obedience of our life and heart: Legacies that shall be given by him who is now living to see who obeys him, as he once died to ensure the reward to their obedience; Legacies that must be adjudged to the obedient by him who commands the obedience, and made the Will; out of all which resulteth  
1. A Motive that may prevail with our ingenuity and hopes; we obey in expectation of a Noble Reward; our Legacies are worth better obedience.  
2. A Motive that may work on, and prevail with our fears, and our less ingenuous principles: Our Judge his eye is on us; and he is our Judge who will give only to the obedient.  
3. A Motive that may meet with, and prevail on, our mixed affections, to encourage our hopes, to manage our fears, to enforce our backwardness, we must obey, or lose our reward; to cherish our ingenuity, the reward is generous and noble, exceedingly well becoming the ingenuity of the most free and noble spirits.   

CAP. V Sect. 12. Brotherly kindness improved on Christ's last Testament.  
THE Twelfth and last Grace mentioned, cap. 4. sect. 12. as a Sacramental Grace well suiting with the Lord's Supper, that Feast of Love, and improveable by the consideration of Christ's dying a Testator, is Brotherly Kindness and Charity; a peaceable disposition of mind towards our Christian friends, and a loving affection for our Brethren in Christ. This grace is so needful, that none are so ignorant as to doubt, none so profane as to deny it, a needful qualification: yet whilst ignorance and profaneness, confess it in words, they are both far from the true exercise hereof. The considerate, meditating and discerning communicant, will be careful to provide this grace for this Sacrament, and to improve it by the Sacrament, which may very well be done by such considerations as these.  
1. First, Our Christian Brethren whom we should love, are made truly lovely by the Legacies which Christ hath bequeathed to them, and which he hath in some part already bestowed upon them. For Christ the great, bountiful and wise Testator, hath, as is already observed, so disposed his estate and treasures of grace, consolation and glory, with other advantages, and needful supplies, that all his friends should be handsomely maintained out of his Treasury, although the principal of the estate be reserved in Heaven to enrich them there. As Rebeccah was adorned with rich Jewels before she was brought to Isaac, who invested her with all when she came to him, and the marriage was consummate. So the Church, (so each particular Believer) is adorned with very rich Jewels of grace, gifts and comforts, in which she is brought to Christ, who will invest all on her when he shall consummate the Marriage in Glory. The Crown it is true is reserved for the future state of Glory; but there are many single Jewels already bestowed. The King's daughter is all glorious within, Psal. 45. The Saints of God, the Righteous ones are the excellent on earth, Psal. 16.3. They are filled with the Spirit of Christ; and they are led by that Spirit into all the ways of Truth, Holiness, Meekness, Goodness, Long-sufferance, and the like. The Philosop tells us, that true Friendship is only among the true virtuous. Vice cannot be a cement of Friendship. In the Redeemed, Called, Sanctified, there is what fitteth them for, and renders them worthy of our love and brotherly affections.  
Two things do ordinarily prevail with men to excite Natural love; first, the sweetness of disposition, a skill and delight to show ourselves friendly, as Prov. 18.24. He cannot be much beloved, who is not ready and prone to love. Secondly, the largeness of estate and wealth; it is the Rich man that hath many friends, Prov. 14.20. Both these, Motives to love, the Believer seethe in every Believer. Grace doth very much sweeten Nature, and Grace doth very much enrich the person. These Motives of love may be found in every Legatee, who hath share in the choice Legacies of Christ; he giveth an excellency of spirit which sweeteneth their disposition; they are meek, lowly, faithful, and without guile: He also giveth an Inheritance, a heavenly, a glorious Inheritance; these win with the considerate Christian; and either thou knowest not what Christ hath bestowed on Believers, or thou must confess they are well worthy of thy love, and brotherly affection.  
2. Another Inducement to Brotherly Love contained in this consideration of Christ Dying a Testator, may be this: Every Believer having interess in this Will, was near to Christ's heart, as art thou, or I, or any other who pretendeth title and interess in Christ's Last Testament. Now, should it not move us to love with hearty love every Christian, for so much as every one of them was equally near to the hearty love of Christ? Let our hearts be toward them, 
Joh. 15.12.  as Christ's was toward us and them. It is a maxim in Love and Friendship, that it extend itself to all our friends friends. Hence the advice of Solomon, that thy Father's friend be not forsaken, 
Prov. 27.10  carries sound reason in it; for he that is the Father's friend, and hearty loved him that begot, will be a friend to the Son, and love him that was begotten too; as the Apostle argueth in a like case, 1 John 5.1. The Apostle urgeth this Love of Christ to us as argument to persuade us to love one another, Rom. 15.5. with vers. 7. to be of the same mind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide 2 Cor. 13.11. Idem velle, & idem nolle, ea demum est firma amicitia.  that so ye may live in Peace and Love, which is the fruit of that Union the Apostle persuades us to, 2 Cor. 13.11. and Phil. 2.2. where he explaineth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The being of one mind, by, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) having the same Love. The Love we should have for the Brethren (of right) should be so strong as death, because that Love which Christ had for them equally and indifferently, was even unto death. This is the Apostle's Argument, 1 John 3.16. And there is strength in it, whether we apprehend it or no. In the last Will of Christ thou mayest discern a Love equally embracing all that believe, that seek their portion in Christ. There we may find Christ a friend to the poor, as to the rich Believer; to the unlearned, as to the learned Believer; to the despised, as to the honourable Believer. As the Apostle speaketh of Righteousness, (I may speak (and you must understand) of all) the blessings of the Covenant and Testament: The whole is by Faith of Jesus Christ unto all, and upon all them that believe; for there is no difference, Rom. 3.22. Now where Christ hath made no difference in his Love, darest thou make so great a difference in thine, as to withhold thy love from some? Wilt thou not love those who are dear friends to thy dearest Lord? thy best friend? I do not press an equality of love to all Believers. I know, our brethren by nature, our kindred by alliances, our acquaintance and intimate friends, have a right to our love and affections, both Natural and Civil, and where such a Right is doubled by our Relation to each other in Christ, our affections may be allowed to double themselves also. Whilst Grace and common Hopes do increase our love to each other, they do allow for the respects which Nature calleth for of us. We must love all with an unfeigned love, though we may love some with a more fervent love: whom Christ hath equally loved, we must unfeignedly love; and what reneweth the remembrance of such love to us, should renew our love to others.  
3. In the last Will of Christ is to be seen, That it is the express desire of our Dying Lord we should love one another hearty and unfeignedly. He hath therefore put them all into one Will, and into the same capacity; every one by his Will made an heir. The Saints do inherit the Riches of Glory, Ephes. 1.18. Their title is a joint-tenancy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they are coheirs, Heb. 11.9. And this title is by gift of Christ in his last Testament, Joh. 17.24. Who desired they should all be where he was, that they might behold his glory. And read we John 15.12. This is my Commandment, that ye love one another, as I have loved you. This is that Commandment that is so mine, as if all others were to yield place to this. This is the New Commandment, Joh. 13.34. and 35. When Christ attended with Angels gave the Law to Israel, the First Great Commandment was, Love the Lord, etc. The Second was, Love thy Neighbour, etc. When he was to die he renewed the Commandment of loving our Brethren. Yea, so resolvedly doth our Lord require this Brotherly Love, that whosoever he is pretends to Christ, must make good his pretensions to Christ by his affections to all that are Brethren in Christ, Joh. 13.35. Hereby shall all men know that ye are my disciples, if ye have love for one another. Add hereto 1 John 4.20. He loves not God who loveth not the Children of God. For how shall he love God whom he hath not seen, who loveth not his Brother whom he hath seen? In a word, read the last words of Christ's Intercession, John 17.26. which do breathe out the earnest desire of Christ, that such love may be among the Brethren one to another, as was in the Father and in the Son to them all. Now after all this vehemency of desire in Christ that we who are heirs by his Will, should love one another. Shall any of us dare to hate, undervalue, reject, or despise the other? Will you read the last Testament of Love with a heart of enmity? Dare you come to the Ordinance which renews the remembrance of Christ's Love to us, of his desire we should love each other, and not labour to renew your love to them? Renewed meditations on Christ's love to us will certainly renew our love to him and to all his; renewed thoughts of his last desire, of his earnest commending mutual love, will renew mutual love in us if any degree of ingenuity remain in us.  
4. In the Testament and Last Will of our Dying Lord we have this inducement to renew our love to the Brethren. He hath by will designed one only place in which with most perfect love to enjoy as all the blessed Legacies of our Lord, so to enjoy all our fellow Legatees. Whether I shall persuade now I know not, whether my arguings be powerful enough to suppress envyings, and jealousies, to remove animosities, and quarrels from amongst saints, I cannot tell. But this I know, and this I will tell you, when you who are now entitled to the Legacies of this great Testator shall every one of you meet together to receive the full and total of what you can receive, and Christ will give; there shall need no such arguments, no such reasonings, no such entreaties to persuade you to Mutual Love. There you shall not choose but Love, delight in, and embrace each other. Come then think what you shall be when you Feast all together at your Lord's Table in his Kingdom. And judge with yourselves is it nor meet we should be such now? It will be then a part of your Glory. And is not your mind and judgement convinced that it is the Glory of a Christian to strive to be now what he shall be hereafter? Christ will bring the Scattered sheep of his flock into one, Joh. 11.52. When there shall remain on footsteps of their former folly and discord. It is a high expression which the holy ghost useth, Joh. 17.11. And I will now forbear to search in into. Holy Father keep through thine own name those whom thou hast given me, that they may be one as we are. It is a place which ensureth us that such who by the Father are kept unto the future state of the Saints in Heaven, are kept to a most intimate and Glorious Union, Friendship and Love. Now they who will not be persuaded to cement, to unite affections, to love one another here, how highly do they cross the design of Christ and of the Father? Oh that I could persuade all who hear or read my words, and oh that more lively sense of what I writ were upon mine own heart! Lord I read thy Will, Joh. 17.22. The Glory which thou gavest me, I have given unto them that they may be one even as we are one. Oh let the Remembrance of thy design of our future Union renewed in the Memorial of thy last Will at each Sacrament, cause me and all believers, to study and endeavour a present Union and Brotherly love more beseeming our future blessed Union and love. It may be I shall be quarrelled at for this endeavour of gaining love from those that yet love me not, & possibly lose what I thought to keep the love of some that have embraced me with a more Brotherly affection than hereafter they will, this may possibly be the Fruit of their passions, and the unhappiness of my weak, and imperfect discourses. But I shall retire myself from such storms, and view the blessed Legacies my dying Lord hath bequeathed me, peace he hath left for me his peace he hath given unto me. And with his Peace, his Love, I shall at last I Hope Love them for ever who now will scarce give me leave so to do; they shall love me who think they never will. What my words cannot exexpress, what my explanations cannot yet make clear, that day of glorious appearing of our blessed Testator to give us the full possession of all bequeathed blessings shall reveal to us and we shall understand, All of grace in its Beginnings, Improvements, Perfection, and Crowning in Glory, to have been the free Gift of this great Testator dying far us.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
The end of the Second Part.    
Gal. 3. v. 13, 14. 
Christ hath redeemed us from the Curse of the Law, being made a Curse for us, etc.  
THese two verses do acquaint us with what Christ hath done for us, and how he hath done it; what he was made for us, and what we are made by him. He was made a curse for us, we are made blessed by him. In the words you may observe,  
1. A grand design of Favour proposed, 
Parts of the words.  i.e. the conferring on us a great Blessing, that we Gentiles might receive the blessing of Abraham.  
2. The accomplishment of the design by Christ; he hath redeemed us from the curse of the Law, etc.  
3. The Manner how he hath effected this being made a curse for us.  
3. The Proof of this, that Christ was made a curse for us, argued from the Manner of his Dying; For it is written, Cursed is every one that hangeth on a Tree.  
From which (declining all but what directly tends to my purpose) I commend to you this Truth, viz.  
That the Blessings of Grace are procured for us, imparted to us, and increased in us, Doctr. by Christ's becoming, and dying a Curse for us.  
The full blessing of Grace descends on us through Christ made a Curse for us.  
Here I shall 1. Clear the Term. 2. Prove the Truth. 3. Essay the Improvement of Grace, by showing how this may excite and exercise Grace. Now in the explication of the Terms, there are these Terms offer themselves;  
11. What is this Blessing. 2. What is this Curse. 3. How Christ was made a Curse. Of each in order.  
Sect. 1. This Blessing than is made evident in general by the Apostle, vers. 14. who calls it, The Blessing of Abraham, and explaineth it farther; it was that we might receive the Promise of the Spirit through Faith. That Covenant of Grace with all the immunities of it, whereby the Jews for a long time had been the peculiar people of God, 
— Benedictionis pars maximè memorabilis in spiritûs dono sita est, P.P. Salmur. Thes. de Baptis. Sect. 23.  and had been advanced high above other Nations, is now made with the Gentiles, who are now of Aliens, made Heirs to the Covenants of Promise, Children of God, and endowed with the Spirit. A most memorable part of the Blessing lieth in the Gift of the Holy Ghost. So the words of the Apostle are a Conclusion from the premises that the Gentiles should be made partakers of the free Blessing of Abraham by Christ, 
Conclusio omnium superiorum— gentes fieri in Christo gratuitae benedictionis Abrahami participes— & consequi promissam illam Evangelii Gratiam quam vocat Spiritum.  and should obtain the promised Grace of the Gospel, which he calleth the Spirit. Or in the words of the learned Critic and Divine, 
Promissionem Spiritus pro Spiritu promisso accipio— Et Spiritus nomine benedictionem aeternae spiritualis vitae intelligo. Th. Beza in Loc.  I take the Promise of the Spirit for the Spirit promised, and by the Spirit I understand the blessing of an eternal spiritual life. The blessing of Renovation, and Holiness from the Spirit of Sanctification: The blessing of Peace in our Pardon attested by the Spirit of Adoption; The blessing of inconceivable Glory; reward of all the obedience of our Faith. In brief, That spiritual life we extinguished by sin; that favour with God which we lost by our disobedience; that glory which we fell short of, when we fell from God; all that happiness which the Law could not give to sinful man; accursed by the Law for his transgressing of it: But the Gospel hath given to many, and still offers to all that it is sent unto: This is the Blessing that the Apostle speaketh of, and which the Doctrine I am speaking of doth intent; and this does come on us by Christ made a Curse, etc.  
Sect. 2. Which Term cometh next to be somewhat explained. And here I conceive are two things ever found in a Curse, according to the sentence of the Law.  
1. First, It either implieth an 
a Gen. 26.28. Ezek. 17.13 Gen. 49.7.  imprecation of evil in case of a  violation of our Faith, (as in Covenants between equals) or a 
b Gen. 24.21. Deut. 29.14 Dan. 9.11  donunciation of punishment from the Law of our Superior in case of our  refusal or violation of the Covenant we were under by his just ordination; by doing either of which the offender deserveth and draweth down the Curse by his falsifying, or breaking with God when he was under a Covenant of obedience, or Law of righteousness, with promise of reward and blessedness.  
2. Secondly, A curse implieth all that evil of sorrow and suffering which is cast upon the guilty by the avenging wrath of a contemned and provoked God vindicating the honour of himself and his Law, by executing the fierceness of his displeasure on the falsifier of his just and holy Covenant. So when God threatened to curse the perfidious people the Jews, Isa. 24.5. he first declares their sin, They had broken the Everlasting Covenant; they had dealt perfidiously therein, and dishonoured God, who will therefore avenge the perjury by a Curse that shall devour the earth, and lay desolate those that dwell in it, Isa. 24.6. When God punished the most unhappy and last King of Judah, and his Princes with him, for their perfidious breaking oath, he did it by cursing them, Ezek. 57.13. with 15. and 16. v. There is always somewhat of Divine vengeance in the execution of a Curse, and when God pronounceth the sentence with a Curse, he executeth it in vindictive displeasure. So Cain was judged. condemned and punished, Gen. 4.11. So are the workers of iniquity, Mat. 25.41. Sentenced to a Curse, and it is executed on them by an eternal avenging Justice; and so was the Serpent condemned, Thou art cursed.  
In a word, all that punishmnnt which the violation of a Righteous Law deserved, and the violated Law threatneth, and the violater is capable of suffering, is comprised in this one word Curse; Cursed is every one that continueth not in all things written in the Book of the Law to do them, Gal. 3.10. From these things it in part appears what is the import of the third thing to be explained.  
Sect. 3. What it is to be made, and how Christ was made a Curse. Now because there is a vast difference between these two, viz.  
1. The sinner's being made a Curse; And  
2. The blessed Jesus made a Curse. I intent to speak somewhat of each distinctly; so first sinners are cursed.  
1. Scelus patrando, by breaking the Law of God, which is the Covenant of Obedience, binding every rational creature to voluntary, constant and perfect performance of Duty. The Angels who kept not their first habitation, made themselves accursed thus, scelus patrando, falsifying in the Covenant of their Creator. So did man at first unhappily cast himself and his posterity under a Curse. The transgressing creature is, Faber suae miseriae & maledictionis, The framer or Architect of his own misery. Now while sinning creatures are, the sinless Redeemer could never be, thus made a Curse.  
2. Secondly, Lex maledicit poenam pecoanti minando, The Law accurseth the sinner, threatening just punishment, determining what degree of punishment is just and proportioned to the crime.  
Thus the Apostle, 
a Gal. 3.10.  As many as are of the works of the Law are under a Curse, i. e. as many as are found seeking to justify themselves by the works of the Law, are by the Law convicted of transgression, and so involved in a Curse which the Law threatens against all that are guilty; for by sentence of this Law every one is cursed who continueth not in all things written in the Book of the Law to do them. In this sense strictly and properly Christ was not made a Curse, for in this sense the Curse presupposeth the person to have sinned.  
3. Thirdly, Puniendo maledicit vindex, The Judge maketh the offender accursed, by inflicting the punishment deserved through sin, when he adjudgeth the transgressor to that misery which the Law threatened, and his misdeeds have merited. So God the just Judge of Heaven and Earth threatened a Curse against the unhappy King of Judah, Ezek. 17.15, 16. So when he brings out the Curse against the false swearers, Zech. 5.3, 4. God makes him a Curse by executing the sentence of the Law upon him. They are cursed whom God punisheth in Hell, Mat. 24.41. Now as this presupposeth personal guilt, or sin committed by him that is made a Curse, it is not possible it should be applicable to Christ, The Holy One of God.  
4. Fourthly, The Actores, Testes, & poenae ministri, The Impleaders, The Witnesses and Executioners of the penalty may in some sense be accounted among those that make the offender accursed. Of all which I shall not speak more at this time.  
5. Lastly, One may be made a Curse, alterius reatum & poenam ferendo, by bearing fewer guilt and punishment; by a voluntary taking up another's guilt, or fault, and undergoing the penalty thereof; so that the Law, Judge, and Impleaders in the prosecution lay the punishment on the Substitute who is receptus inter Reos, or rather receptus pro reis, as the Lawyers, if I mistake not their language, speak. In the Prophet's words, Numbered with the transgressors; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53. ult.  so Christ did bear the sin of many. Thus he was made a Curse by his voluntary susception of our guilt, and his submission to the penalty of our sins. And in the transacting of this Christ was contented (which is that I apprehend peculiar to this Case) and which I promised to unfold.  
1. To be accounted, affinis culpae, to be sent in the likeness of sinful flesh: He had our sins laid upon him; he did take them upon himself; and so those sins which he could not either contrive, commit, or abet, he was willing should be imputed to him. This in the Apostle's words is, He was made sin for us.  
2. Secondly, Christ charged with our sins was made a Curse, by engaging himself to abide the sentence of the Judge and Law menacing the sins imputed. He that will for the good of another derive guilt on himself, must resolve to abide by all the penal consequences which a severe Law and an impartial Judge will inflict on him. Hence it is, I suppose, that the Prophet Isa. 53. ult. hath so closely joined these two, He was numbered with transgressors, and bore the sins of many. The praecursory sufferings from the just hand of God, who declareth his resolution to vindicate his Law and Government; and who doth by Threats, Terrors and Griefs in part poured out on the guilty, partly execute his purposes, and give them assurances he will farther proceed, (These being but the beginnings of sorrows) are a part of the Curse issuing from the Law, and inflicted by one who hath power to fence his Law by them. Thus Christ exposed himself to the sad consequences of our imputed guilt, and being pleased to interrpose himself between us and the praevious penalties of our sin, was made a man of sorrows, and acquainted with griefs; whilst he did bear our griefs, and carry our sorrows, Isa. 53.3, 4. The oppression and injustice he did meet with from the world, was a fruit of that Curse he was made for us. These things did he suffer in life, whose love to us brought him to bear the Curse.  
3. Thirdly, Christ made a Curse for us compriseth the exquisite pains, and open shame of his Death for our sin. It is death which is most legibly the execution of the Curse of the Law on sinners; and as than they find themselves accursed indeed, when their own guilt hath in death overtaken them; so he that made himself a Curse for them, found in his death on the Cross the weight of that Curse which he did bear for sinners. Therefore do I suppose it was by Divine Providence ordered that the kind of death Christ did undergo, should be in the sentence of the Law an accursed death, that we might more clearly discern the import of it, and see as our deliverance by it, so our danger without this death of Christ; He was cut off from the land of the living, Isa. 53.8. And when this was effected, it appeared that for the transgression of his people this stroke was upon him, as that verse hath it. Though the impenitent sinner be always under the smaller measures of a Curse, yet when he dieth, Solomon observeth, he dieth accursed. The sufferings our Lord Jesus Christ underwent in his life, were likewise the scattering drops, But the black and violent shower of our deserved Curse was poured down on him at his Death.  
Fourthly and lastly, Christ made a Curse, and in death bearing it was to suffer under the strokes of vindictive Justice pleading the cause, and vindicating the honour of the Law and Lawgiver, which by the transgressions of sinners had been contemned and violated. This, as hath been observed already, is one ingredient in the Curse; and herein do chastlsements greatly differ from punishments strictly taken; for in chastisements there is no vindictive justice avenging the quarrel in order to satisfy Divine Justice, & to atone the wrath of God; it is all in order to the humbling, melting, purifying us that we may seek and obtain mercy. But now when vindictive punishments strictly taken are executed, it is in order to the cutting off, and destruction of the obdurate sinners; they, as enemies, lying under the wrath of God and his curse, which is most evident in the execution of the last unchangeable sentence of Condemnation, passed upon the impenitent, unbelieving, and self-destroying world at the day of God's dreadful Judgement. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Matth. 25.41. You do not, I hope, doubt whether it be the vengeance of an angry God which the damned in Hell suffer; and there is as little ground of doubt whether they suffer this vengeance in Hell to satisfy the Divine Justice; neither is it to be doubted but all they suffer is comprised in that Curse pronounced, Depart from me cursed. Now then, answerable to what hath been said, as the condemned under their own deserved Curse suffer in order to satisfy Divine vindictive Justice for their own offences; so Christ made a Curse, and bearing the Curse for us, did bear it in order to make satisfaction for us, that we might obtain deliverance, and that avenging wrath might not fall on our heads since that we are no more under the Curse deserved by us, but under the Blessing procured for us by Christ. He trod the wine-press of his Father's wrath alone; his stripes were so smart and grievous, that by them we might be healed, Isa. 53.5. God did not spare him when he gave him up for us, Rom. 8. Let this then suffice for these particulars. In sum, To be made or bear the Curse, is to stand charged with guilt, to be threatened with punishment, to be cut off by the execution of that punishment, to the end Justice may be satisfied on the person who is made a Curse. So that you may now see what it was that Christ was made for us, and what he underwent for our sakes. He took upon him our sins in the guilt of them; exposed himself to the dreadful threats of a severe, but most righteous Law; and whereas sin inevitably must be punished, he submitted himself to that also, and in love to us saved us from ours, by his own punishment, wherein he satisfied Divine Justice, and averted that Curse which inevitably would have fallen on us from the wrath of God provoked against us by our sins; by this 'tis clear, Into this capacity he put himself, the Law found him, and under this capacity process went out against him, and he died for us to redeem us from the Curse, and to invest us with the Blessing. I pass now to the second thing proposed, viz. To the confirmation and proof of this, 
2d. General proposed.  That Christ did die thus for us; a curse was both threatened and executed upon him, 2 Cor. 5. ult. He made him who knew no sin to be sin for us. There is an elegancy in the words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) He made him sin; The Apostle doth not say, he made him a sinner, but he made him sin, that it might the more evidently appear how he did bear what was threatened against sin, the Curse coming on us as an effect or consequent of sin; He who was made sin for us, exposeth himself to that sad effect, and taketh on him the Curse due to us; and being found so charged, must die to remove the Curse from us. This Text of the Apostle in effect then saith. That Christ had our sins imputed to him, bore the Curse of them, and that for our good, viz. That we might be made the righteousness of God in him; That we might be accounted and treated as righteous ones, which in effect is the same with what we have already said, That Christ was made a Curse, and so died for us, that we might with righteous ones live, and possess the blessing. It is not to be doubted, that Christ made sin for us, was thereby made a Curse for us, and therefore died, bearing that effect of our sin; vindicating the honour of the Law which we had transgressed, and satisfying the Lawgiver whom we had provoked. In a word, Christ made sin for us, underwent the Curse our sin deserved, and the Law threatened, that in our stead he might satisfy Justice; and that mercy might give the blessing which we needed, and the Gospel promiseth; or in the Apostles own words, that the blessing of Abraham might come on us Gentiles. Again, the Apostle Rom. 8.3. tells us, God sent his Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. In which words you read expressly, that God sent his Son, and that he sent him in the likeness of sinful flesh, not by inherent vice, but like it, through imputed guilt, and obnoxiousness to the Curse, both which lay on all flesh that had sinned, and both which was laid on him, who thus appeared in the likeness of sinful flesh; in which capacity he appeared not only to the world (which judged him whom they knew not) nor only to his enemies (who did maliciously slander him they hated) but he presented himself to God in our stead, bearing our Sin and Curse; for removal of both which he was made a Sacrifice, an Expiatory Sacrifice, which the Text expresseth concisely (by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and our Interpreters in the Margin have rightly explained, A Sacrifice for sin; this being the proper import of the phrase, as is evident to all who are able and willing to compare the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Greek Translation of it by the Lxxii: In the places cited, as Levit. 4.3, 14.28, 32. & Numb. 6.11; 16. & cap. 7.16, 22, 28, 34, 40.46, etc. Neh. 10.33. & Ezek. 40.40. & 42.13. & Psal. 40.6. In all which, and many more which might be cited. The Greek Interpreters use the same phrase the Apostle doth, when he assures us God sent his Son in the likeness of sinful flesh that by him made a Sin-offering, or a sacrifice for sin; he might condemn sin, but save the sinner. In one word, he that was sent to be a sacrifice for sin, must die, and bear the imputed guilt of the sins of the persons for whom he is a sacrifice, and consequently die under a Curse. To these add we that of the Prophet Isa. 53.5. where the Prophet doth thrice over in very emphatical words foretell what the Jews would judge of Christ under his sufferings; they would esteem him 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stricken, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  smitten, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  afflicted of God, as if he had been a notorious sinner, stigmatised by the just hand of God inflicting Curses on him. Thus the blinded malice of the Jews lead them into blasphemous mistakes of the person and the surferings he underwent. 
d The Gattaker on Isa. 53.4.  They thought him thus handled by God in a way of vengeance 〈◊〉 his sins. The Jew understood the import 〈◊〉 ●heir own language, but they understood 〈◊〉 ●he true cause of the dolorous curses and sufferings the Messiah died under. Whatever wrath, curse, or vengeance is implied in the phrase, he did bear it, to remove it all from us; we sinned and should have died accursed, but he was made a Curse to free us.  
Again, vers. 5. the Prophet tells us, he was wounded for our transgressions; so we read it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho. Gattaker. Annot. in lo●.  but some observe the word denoteth a polluted person, or one that is profaned. Now by the Law every polluted thing or person was judged accursed. When the Rulers of the Sanctuary are profane, and God punisheth for it, Jacob is made a Curse, Isa. 43.28. And of the polluted, defiled, or profaned, the Law determineth he shall die the death, Exod. 31.14. He shall be cut off, Leu. 19.8. & 22.9. Numb. 18.32. So that by the Law a polluted person is in danger of that death which the Law calls a Curse, and when such are used as polluted, they are cut off, and die under a Curse denounced by the Law. And thus was Christ wounded for our transgressions; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we had really polluted ourselves, and were profaned by our sins which we had committed: But He, the Holy One of God, was first burdened with our imputed sins; looked on as one standing in the stead of polluted ones, and used, as they deserved, that they might be blessed, which they deserved not. Thus also vers. 6. He laid on him the iniquity of us all. Gild imputed, and punishment inflicted, from both which the consequent is, The person so used, dieth an accursed death, which is 〈◊〉 we are to prove. Since than God laid 〈◊〉 iniquity of us all on his Son, who was 〈◊〉 tent to bear it, we may very confi●●● 〈◊〉 conclude that our iniquity will be the cause of his death, and that this death will have a Curse intermixed with it, that it may be sufficient to redeem us from the Curse due to our iniquities. There is one place more which I might urge, viz. Phil. 3.7. He took upon him the form of a servant, and in that capacity did humble himself unto death, even the death of the Cross, saith the Apostle; which passage possibly is not enforced to speak other than its own proper sense, if it be thus explained: He took upon him the form of a servant, i. e. put himself into the state and condition of an accursed person, and so died for them he loved and represented. The Scripture doth sometimes use this manner of speech to express a Curse on a man, or on his posterity; so 
a Gen. 9.25, 26.  Cham's Curse is expressed; so is the Curse of 
b Gen. 25.26  Esau expressed. The elder shall serve the younger, applied by the Apostle, to prove Jacob and his seed blessed, and to evidence Esau and his seed left out of the blessing, and consequently abandoned under a Curse. Israel's misery in Egypt (emblem of a cursed state) was servitude, in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of bondage. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the form of a servant in which Christ appeared, bespeaks his appearance under a Curse for us. And in this conjecture on this place I am confirmed by the authority of Erasmus on this place. 
Jam quod accepit formam servi non proprin referri videtur ad buinanam naturam assumptam, sed ad speciem & similitudinem hominis nocentis, enjus personam pro nobis gessit dum slagellatur, damnatur, crucifigitur.  Now (saith he) that he took the form of a servant, seems not to be referred properly to the taking of the Humane Nature, but to the taking of the species and likeness of a guilty person, whose part he bore for us when he was scourged, condemned, crucified. Thus far that learned Pen. But let this conjecture be of what weight it will be, there are places enough already urged to make good the Truth.  
Christ in our stead appeared under a Curse, and so died an accursed death, that by this means we might live in hope of a blessed life; and as the Text hath it, that the blessings of Abraham might come on us Gentiles; and that we might receive the Spirit, viz. both of Sanctification to enliven us to our duty, and of Adoption, to ensure us of an hoped reward; and so be delivered from servitude and misery of sin in which lieth a Curse indeed.  
Now this duly considered will promote the increase of our graces. The Communicant who can meditate on Christ dying a Curse for us, may thereby excite his graces, and exercise them to an improvement of them; such meditations will be as lesser streams to a River which they greaten whilst they run in the same channel.  
A brief specimen of this will satisfy, I hope, and set the soul on work, wherein for his help I shall show him an Essay in a rude draught of this, in eight following particular Graces, which well become a Communicant.  
1. Humility and Self-abasement is unquestionably a Sacramental grace; 
1. Sacramental grace improved.  a grace we should Bring to, exercise at, and improve by the Sacrament of our Lord dying for us. And the consideration of his death represented under the circumstances of a Curse, is a very suitable, and a likely means to effect this: For it doth represent to our thoughts not only the sufferings of our dearest Lord and friend, but convinceth us that it was our sin which procured this to him; and that we must have been miserable for ever if he had not thus died. Thus our sin and misery is set before us, and these will humble a soul; these will bow the generous courage and stoutness of the noblest and highest mind. Misery alone cannot break the courage of a virtuous and innocent mind, Nil conscire sibi, etc. A soul clear and approved to its self, is an impregnable fortress: And the spirit of a man will bear these infirmities. Indeed a base and degenerous mind breaks into shivers under a load of crosses. But the soul under sorrows, or in danger of deserved misery, reflecting on its own guilt, and looking through the vileness of sin, on the greatness of its sorrows, is the more humble, because more refined and excellent in its temper, principles and aims. True lowliness of spirit, or humility that is genuine, may possibly first gush out in a tear from pain; But it's constant running is in tears for sin. Misery may broach the vessel, but it is sin that keeps it running. Misery may make the best despised in others eyes; sin makes him despised in his own. Men will tread on a distressed fortune, but the humble soul will tread on its sinful self. And now serious Reader, cast thine eye upon Christ made a Curse, and (suppose) for thyself, and then tell me, what is first reflected on? is not thy misery the title page of that great Volume of sorrows, which Christ did bear for thee, when he was made a Curse, and underwent it in thy stead? waste not thou in danger of that Curse? didst thou not dwell on the borders of an eternal, infinite misery? and wast thou not every moment in danger to be haled, and thrust headlong into a prison of woefullest darkness, and unspeakable sorrows? Did not the Curse laid on Christ hang over thy head? It was thy sin, thy misery, that Christ lay under; and this will humble thee if thou hast any spark of spititual ingenuity; if there dwell any generous dispositions within thy breast.  
1. For what is it to be cursed, but to lie under the transgression of a righteous Law? and what will abase an ingenuous spirit, if the baseness of sin will not?  
Humility is the judgement or opinion of its little worth arising from due sense of sin. 
Humility what.  Thus did Moses instruct Irsael to be humble, 
Deut. 9.7, 12, 22. & 23. & 24. , shows them how great their sin had been, and leaves then to say how little their opinion of themselves ought to be; tells them how near they were to utter ruin, when nothing but a Moses and his prayer was between them, and the execution of that word; 
Deut. 9.6, 14.  I will blot out their name from under Heaven. Let thy soul renew the memory of thy sin, when thou renewest thy thoughts of Christ's dying a Curse; Remember thy sins, and do as they, Ezek. 20.43. 
Gen. 41.9.  Loath thyself for all thy sins. The remembrance of a fault made a Courtier blush. In a Sacrament thou seest Christ dying an accursed death; in his Curse thou dost, or shouldest see thy own sin; and with Ezra in another case, 
Ezra 9.6.  Thou shouldest be ashamed and blush to look up to Heaven. For,  
2. Thou most righteous and just hast condemned me, and judged what my fault is, how great, how vile it is in the Curse my Saviour did bear for me. It was not a rash, hasty and inconsiderate passion of a man that cursed the sinner; but it was the just, deliberate sentence of a wise and holy God, who never curseth one that deserves to be blessed; who never curseth before the creature hath sinned▪ and deserved it. How inquisitive is a good disposition, if he be cursed! as David by a Shimei, 
2 Kings 2.23.  or as the Prophet reproached by the Boys of Bethel, or by a contemptible beggar: How ready are best natures to inquire into the cause! Have I given an occasion to this reproach? Have I deserved it? And how is he abashed and ashamed that any reason is pretended for unreasonable railing? Now much more abashed is the ingenuous spirit when a sober man, when a judicious observer of his own words, as well as of other men's carriages shall condemn and adjudge him worthy of a Curse. But here it is the Lord, who adjudged thee to a Curse, and canst thou remember this, and not be humble, and not reflect upon thy sin which provoked so just a Wisdom and such deliberate Justice to execrate thee? David was humble when Shimei cursed, because it might be God had said to him, Curse David. When thou receivest the Sacrament, thou remember'st Christ, whom God made a Curse for thee; there God tells thee, Thou hadst been forever cursed, if Christ had none been once cursed. There thou mayest see a holy, wise, just and infinitely excellent person displeased with thee, and provoked against thee; and surely such a sight will (I am certain it should) make thee abhor thyself and be humble.  
3. Farther, thou hadst a fair and open trial of thy Cause, and it now stands in the greatest Court of Record in the world: It is there registered that thou art the son or daughter of a tainted blood, a child of an accursed stock. In the first Adam God tried and cast thee, and told thee what thou must expect; in the second Adam he shown thee this Record stood firm, the sentence unrepealed; and if the blood of Christ dying, and bearing the Curse for thee, had not washed out the stain, thou hadst remained still under a curse and slain. It is accounted a glory in an Ancient Family, that the blood is not stained with any treasonable practices against the Soveriagn; and it is a disparagement and diminution of their glory and greatness, that the blood is embased by disloyal designs and attempts. When thou receivest the Sacrament, and seest Christ dying an accursed death, remember this, Thou art minded of thy stained blood, and of the recorded atteindure that God brought in against thee. Here thou seest what judicial process should have been made against thyself, see it and be humble.  
4. And thou mayest do well to remember what proof and evidences were against thee too, ere God adjudged thee to this Curse which thy Saviour underwent for thee; the notoriousness of the fact; the self-silencing conviction of Conscience; thy Father against thy Mother; Adam against Eve; thy own family evidence against thee in this matter. Thou canst find no pretence of an exception to the witness. Here thou mayest reflect upon thy own adjudged baseness, and be proud if thou canst, when thou hast reflected on thyself. Whoever thou art who rightly perceivest the mystery of this Ordinance, and dost rightly receive it, thou art evidence for God against thyself, and confessest the matter, that thou deservedst to die for thy sins in that very capacity and notion that Christ died for them. If he died an execrated, cursed death for thee, The Sacrament is a memorial of thankfulness to God, and to Christ for sparing thee, and letting thee escape, whilst the blessed Son of God died in thy room. Consider this and be humble.  
5. Consider lastly, How humble thy heart and hand ought to be when thou receivest Christ in the Sacrament; since from him alone thou receivest deliverance from a Curse. None would, none indeed could deliver thee, but Christ: Thou couldst not send for another Physician to heal thy distemper. Here thou couldst not, (as in a Market) seek a better bargain; No, He alone who was made a Curse for thee, was able to deliver thee; he was over all God blessed for ever, able to restore accursed creatures to blessedness, and to invest them with happiness. Be then as ingenuous toward Christ thy only hope, as thou wouldst be toward a Patron, a Benefactor, a Lord, on whom thou dost solely and entirely depend. Thou wouldst humbly observe, and with due reverence receive his Commands, and abhor a seeming proud, lofty, or insolent behaviour towards him. I entreat for as much from thee towards Christ as thou dost give to a man without entreaty. At a Sacrament reflect on these things; say with thyself, here is the renewed memorial of Christ dying a Curse, and this renewed remembrance convinceth me that I was a vile wretch, else my God had never cursed me; I had never been attainted, arraigned, condemned and recorded among those that were not worthy to live in a holy and happy Commonwealth and Court. I had never recovered my former state of bliss, if the Lord had not put himself in my stead, and bore my punishment: My life, hope and glory, are all the fruit of another's death and shame; I must be lowly who was redeemed from so low and cursed state.  
By this thou mayest discern what influence is in the Death of Christ considered as a Curse, and how it may be drawn out to abase and humble thy soul before thy God. And let this suffice for an Essay or Pattern. Go thou and meditate on what thou canst see farther in this thing, and be humble all thy days.  
In the second place, Take an Essay in another Sacramental Grace: Let it be supposed to be  
Strong and servant Desire to be partaker of that deliverance which Christ wrought by dying a Curse for us. A good and hungering appetite is not more necessary at thy friend's table when thou art invited to feast with him, than this strong Desire is needful, and required, for the Lord's Table. Our blessed Redeemer invites the hungry, and bids the heartiest welcome to the hungriest comers: his language is, My friends, you are welcome, and let me see you come as to one that you know does bid you welcome, by your free eating and drinking. I may think you either know not how excellent the provision is, or you like it not, or you are full of somewhat else, or you doubt your welcome, if you sit as if you came to feed your eye, but not to satisfy your souls. If the Sacrament of the body and blood of Christ be the Supper of the Lord; if it be a feast; if it be stored with choicest variety of spiritual and heavenly rarities; if it be the Gospel Mannah, why are your longing desires so weak, so unconstant, so uneasily taken off? Surely you and I should be better stomached for this feast; Christ hath prepared his body to be your food, and you must prepare your desires, and awaken your hungrings after him. The best wine is drawn out for this feast, and its pity it should not have a thirsty soul, whose thirst can relish its worth. He knows nothing of this Ordinance, who knows not it is a spiritual feast, to be attended with a spiritual appetite, and therefore I proceed to give you a specimen of that which is in this Dying of our Lord, to whet the appetite of the soul; and so let the first Consideration for example be this; first, In this kind of Death the soul sees both that which will awaken and add vigour to its aversation of sin or evil, and what will awaken and strengthen its inclination and prosecution after deliverance from that evil. In the Curse thou seest what an evil sin is, and thou must bear it, or desire Christ that he would; if thou desirest not that he may really bear the Curse for thee, as in the Lord's Supper he Sacramentally doth, it will be interpreted that thou desirest all that evil should light on thee which thy sin deserveth; and canst thou desire to be cursed? canst thou desire to the damned? canst thou see misery like a black storm hang over thy head, and not fly to shelter? See then in a Sacrament Christ tendered to bear thy Curse, thy misery, and ask thyself, whether it be not desirable? ask thyself, shall I desire this or no? shall I wish, and entreat, and be willing to be freed from so great evil or no? In the Sacrament the Lord tells the discerning soul, Here, take my Son, and if thou desirest it, he shall bear thy deserved Curse, and thou shalt inherit an undeserved blessing; go think on it, and tell me what thou wilt do, whether thou wilt desire and be willing or no: And now judge what is like to be the Answer of the soul; will it not be This? O let the Blessing be mine, and let my loving Saviour thus deliver me, thus bless me also, oh my Father, and it shall suffice.  
2. And as the proper Incentives of des●●● are contained in the things themselves offered; so the very language, notion and frame of words do awaken the soul to exert its desires: A misery to be avoided by this means, will persuade the soul to a willingness to apply the means. But surely a misery expressed by a Curse, by an Execration, will hasten the soul's desire to escape it: In some cases a man may commendably desire, and choose affliction, but in no case can a man choose a Curse to himself. The Jews had a Proverb, that we must leap to Mount Gerizzim. When God tells the soul, it must either dwell on Mount ebal, inherit a Curse, or be willing to be led by Christ unto Mount Gerizzim, it gins to say, Let me go, not a slow, a loitering pace, but the swiftest, the speediest; it is ready to leap to the Blessing. Let me be any thing but a Curse; let me by any means escape the Curse, and if by a willingness, if by an hearty desire to have Christ I may escape it; oh let this very hour be the happy hour of my soul's escape. Lord, if it be so, I accept thy Son, my blessed Saviour offered in the Sacrament to bear my Curse. There is a strong propensity in man's nature carrying him wtth great desire, and with unwearied endeavours to shun the hard speeches of all, and to hear a good report if it might be from all; to be blessed by every one, to be cursed by no one. And there is a cheerful forward willingness to hearken to that advice and counsel which discovers how we may likely gain the good word of good men, and escape the hard words of all men. Now God proposes in Christ thus dying, A sure way of obtaining his blessing, which is infinitely better than the blessing of any man; and in the Sacrament of his Son's body proposeth a sure means for our escaping from his Curse, which is infinitely more to be feared than the curses of all men. God can load thee with one Curse more than all the men in the world can do with all theirs.  
3. In Christ's Death considered as a Curse, there is yet farther somewhat to engage the Desires of the soul unto Christ, and to draw forth it's willingness unto an embracing of Christ: And that is the infallibility and certainty of our deliverance from this Curse upon our receiving Christ; thou mayest be sure to escape, for thou mayest be sure Christ will not lose his life; if he die, he will accomplish his own ends, and thy hopes, and the hopes of every believing soul, by his death; He hath indeed laid down his life, but he hath not lost it. He will not leave thee under uncertain and failing likelihoods, if he makes himself liable to thy punishment; he will be sure that thy soul shall escape it; And if he bear thy Curse, he will be insured thou shalt not bear it. Now having such a good, as this deliverance, and such an evil as the Curse, in thy eye; and such a sure and infallible means of escaping the one, and obtaining the other, Canst thou, oh considerate! oh discerning soul! do less than desire this Christ, this share and interess in his death? If thou hadst not more than faint probabilities that it might be so well with thee, thou wouldst in other cases strongly desire to try: oh why not in this! why not here! other probabilities can awake, persuade, prevail and carry thee through tedious Journeys, and costly experiments, and thou justifiest thy hopes and thy desires with the likelihood of success.  
And what is the reason? whence is it that so great certainty can do so little with thee in this? oh the deplorable stupidity of man! the senseless backwardness of his heart! oh think, I say, think on it, Jesus Christ was made, and died a Curse for thee, and it is certain thou mayest escape by him; awaken thy desires, and look after him. But lastly,  
4. If thou yet wilt not desire Christ, notwithstanding all that hath been said already, yet at least consider with thyself, and bethink thyself, What dost thou here if thou desire not Christ? Why art thou among them that apprehend they needed, who do in the Sacrament commemorate, and seek to find Christ dying and bearing the Curse for them? If thou need him not, why dost thou pretend to seek him? if thou seek him, why dost thou not really desire to find and meet him? Consider this, and argue it with thy soul; say, I must either contradict myself, the ordinance, and the people of God, or I must be willing to receive Christ the Lord into my soul, as well as to receive the symbols of Christ my Lord into my mouth and hands. I hear, and know, that others do approach this Table, this memorial of the Dying Jesus with desires to meet him, and to exchange with him, to bring their wretchedness, and carry with them his blessedness. I know (if I know the Ordinance) that it was appointed for the hungry, thirsty, desiring soul, which would have fresh remembrances, and vigorous long for Christ; for them who would feel their own cursedness, and seek blessedness in Christ, and my very presence, my very approach to the Ordinance with others, will either argue and prove me a Hypocrite, or must awaken my desires after Christ; if thou art not willing to find thou art an Hypocrite for seeming to seek.  
And I will tell thee, take it as thou wilt, Thou that art not willing to find a blessing in Christ whom thou shouldst desire to meet in the Sacrament, shalt find a curse which thou wouldst not. Remember Judas and tremble! Who doth cordially and truly seek the Lord, shall find what he seeketh; but he that is careless, wants a willingness and desire, shall find what he thinks not of; and woe to him that finds, and meets with Judas his guest at the Lord's Table! And now give me thy thoughts, Reader, whether this should awaken in quicken thy willingness and thy desires after Christ. And yet farther in the next place,  
Closer application, faster hold, 
3d. Sacramental grace Faith.  and strengthened resolutions to adhere to Christ, do very well become this Ordinance of the Lord's Supper; none have doubted or denied this, but those who have denied all its efficacy, and made the Sacrament a weak, and impotent Ceremony; Every one acknowledgeth this as the undoubted and proper fruit of this Ordinance, who expect any fruit from it. This spiritual feast was made to unite the soul and Christ in a more firm and close bond of friendship, to incorporate them, and to make them more one. It was instituted, that the memory of our great advantage by it, 

 ejus ope tanti beneficii memoria magis ac magis in animis nojtris infigatur. Thes. Salm.  
Multa sunt quae nos co ducunt ut existimemus Christum habuisse potissimum eum scopum ante oculos ut fidem nostram augeret ac confirmaret cum ritum istum Ecclesiae tradidit celebrandum. Thes. de usu coen. Dom. th'. 11.   might be more deeply rooted in our hearts. The Learned Professors at Saumur tell us, Many things lead us to this persuasion, that Christ chief eyed the increase and confirmation of our Faith, as the end when he appointed this Ordinace to his Church to be celebrated. A true and lively Faith fits for receiving this Supper of the Lord; and an increasing confirmed Faith shows that this Ordinance is fitly received. We must not come to it without true Faith, and we must not go from it without an increase to our Faith. We must lay hold on Christ that we may come; and we must come that we may lay faster hold on Christ.  
Now the consideration of Christ dying as a Curse for us, will notably confirm us in our resolutions to adhere and cleave fast to Christ. For now  
The considerate, serious, meditating Communicant, may hence reflect upon the choice which he hath made, the gift he hath received, the condition he is now in by believing, and so approve the choice, keep fast the gift, settle himself in that condition, and farther secure that state to himself by strong resolutions of Faith, and adhering to Christ, who by this death delivers us from that cursed death we deserved; and so you may suppose the soul to argue with itself.  
1. I do this day commemorate the death of my Lord, which died under a Curse for me; and if I do not now believe, or if I ever should by unbelief cast off my Lord, I must bear my own deserved Curse: I have then good grounds, I have best reason to warrant my first believing and going to Christ: I have as good reason to continue my purposes, and confirm my resolution of believing still. It is not possible I should have any reason to repent my first choice of Christ, my first fiducial adhering to Christ by that I was delivered from a Curse; and this deliverance is freshly remembered in the Sacrament, and the reasonable, well advised and prudent choice of my soul is presented to me; and now my soul, thou mayest say, this was the wisest, most justifiable and rational compact thou ever didst make. And I assure thee, until thou see a reason why thou shouldest be in love with, and dote upon a Curse, thou canst not be out of love with, or weary of thy adhering to Christ. The more thou seest the wisdom and prudence of this Act, the more thou wilt like it, and the more resolute and constant thou wilt be in it; and now the oftener thou considerest at the Sacrament the lively portraiture of thy deliverance from a Curse by Christ received and adhered to by Faith; the oftener wilt thou renew thy purposes and resolutions to adhere to him, the oftener wilt thou look, and take heed of that which may weaken thy adherence, or withdraw thee from Christ; and such renewed carefulness and heed will much improve thy Faith; Renewed purposes to believe, are renewed strength in believing.  
2. Secondly, The considering soul will see in this review of Christ dying a Curse, The benefit, profit and gain of Faith choosing and adhering unto Christ. It will see itself repaired and made whole after the greatest and sorest damage; sin which brought the Curse upon the soul, did the soul greatest injury and damage, it made a shipwreck of all its excellencies and treasure. Sinful and accursed man is the poorest, forlorn and undone wretch in the world, a very bankrupt. But now application unto Christ with a purpose to adhere unto him, and choose him for ever; this sets the man free from the Curse; it sets him up again; it puts a new stock into his hand; it enricheth him with the fullness of a Blessing. For if Christ bear thy Curse, thou shalt wear his Crown; if he take upon him thy guilt, and sin and wretchedness, he will take thy believing soul into his blessedness; if he suffer thy deserved punishment, thou shalt inherit his glorious purchase; and what unspeakable profit is this? how good and enriching a bargain is this? and all this doth the believing soul receive and gain by Christ dying a Curse to redeem it from the Curse, and to purchase the blessing of Abraham for it; and all this becomes the believing souls gain; God gives this to every one who chooseth his Son. By his Poverty we are made Rich, and by his Curse we gain the Blessing. Now at every Sacrament this Bargain is confirmed and ratified, and the soul sees the gain of it; and until it can rationally desire to lose such a bargain, it cannot but strongly desire to keep to its contract: Every remembrance of our riches by Jesus Christ, is, or aught to be a confirmation of our choice of him. Renewed views of our gain, will be renewed purposes to hold fast our bargain; and thus may the soul grow strong in its adhering and cleaving fast to Christ.  
3. The considering soul doth view its own security, and sweetest peace in the Death of Christ thus dying a Curse for it. At the remembrance of its Lord's Death in a Sacrament, it calls to mind that peace which is made for it through the blood of the Cross. The soul saith, if Christ hath born my Curse, I shall not bear it. If I have chosen him, if I keep to this my choice, if I first believe and persevere in believing, I shall still have this peace in believing, viz. that I am delivered from the misery of an accursed state. Before thou didst believe, thou didst or mightest have heard the sad echoes of a Curse alarming and frighting thee; if thou hadst not desired, chosen and believed in Christ dying, thou hadst never heard one word of peace; and if after thy first choice, and faith, thou repent, relapse and forgo Christ through unbelief, thy danger, sin and trouble will return upon thee; thy last state will be thy worst state; think therefore what is best for thee, whether to go on to believe, or to go back through unbelief. Art thou surfeited with thy peace? art thou weary of thy rest? is trouble under the misery of a Curse more desirable than peace under the felicity of such a blessing? I know the meditating soul which can discern this, will never think of deserting its choice of Christ, until it can think of parting with peace for trouble, with joy for sorrow, with blessedness for misery. I know the more it perceives and finds its peace in believing, the more serious and resolute will it be to believe that it may have and keep its peace. Renewed meditations on this Death of Christ will be renewed peace to a believer, and renewed peace will be renewed purposes of believing.  
Fourthly and lastly, The considering believing soul is able to discern this ignominious cursed Death of Christ to be the fountain of true honour and real excellency. The soul is delivered from a state of baseness and dishonour by this Death of Christ. A cursed condition is base and dishonourable, as well as miserable and unhappy. The dregs of the people were by the Jews called the people that are cursed. Cam cursed by Noah is devoted to servitude to a base condition. And Esau's loss of the Blessing was the bringing of servitude and baseness on him. But now if Christ dying a Curse were abased for me (may the believing soul say) I shall be exalted to honour, and my first act of believing was my first step to honour, and my continuing to believe will be the continuing of me in my free, noble, and honourable condition. If I depart from Christ through unbelief, I shall go from honour to dishonour, from excellency to baseness, from the noble state of a Son, to the ignoblestate of a servant, of a slave: And I know the considerate soul will not easily return to the baseness and ignominy of such a state; No! no! Faith in my dying Lord did set me free from such baseness, and advanced me to the dignity I now enjoy; and my persevering confirmed faith, will, and must preserve and confirm me in that dignity: This prerogative my Dying Lord purchased for me whenever I would believe; this prerogative he gave me so soon as ever I did believe; and there is none can take it from me so long as I do believe; oh let me believe for ever, that I may have it for ever! I would never lose this honour, I will never leave my Lord. Whilst thou art able to make the best of this Death of thy Lord commemorated in the Sacrament, and presented to thy faith, (which is done on purpose, that thou mayest make the best of it,) thou canst resolve, or conclude nothing less than that thou wilt adhere now faster than ever.  
In this manner may the Humiliation, the Desires, the Purposes of the Soul be wrought, drawn forth and confirmed upon the consideration of Christ dying a Curse for us: The sight of our cursed state will lay us low, and convince us; the sight of a deliverance by Christ, will make us desire that deliverance may be ours, and then knowledge of its being ours upon first believing, and that it shall be ours so long as we believe, will persuade us to look that our faith continue, lest unbelief should reduce us into the misery of a Curse, whence we almost escaped. And let it be next observed,  
4. That Love to God and unto Christ, 
4th. Sacramental grace, Love to God and Christ.  is another Sacramental grace, which I am sure will be well improved, by a due consideration of Christ dying a Curse for us. I do verily suppose it needless to attempt the proving of this; every one knows, that Love to Christ is a necessary and suitable grace for a Communicant. God requires that every one of his servants should love him, and serve him with all the heart in every duty, much more in this which is a more solemn, and more than ordinary one. If thou wilt come to the Table of the Lord, thou must come with love to the Lord of the Table; thou must not come with enmity in thy heart, nor with a sword in thy hand. They are friends who are invited to eat and drink with Christ at his Table, and it is a monstrous incongruity to sit down as though you would friendly feast, 
Cant. 5.1.  and yet watch a season to muther the guests, or him that invites you. God will not have an Absolon' s feast, in which one of the guests was murdered; nor will he have a feast like the unhappy Phocus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whose guests slew him. It is the express will of our Lord, that we come to his Table in love and charity with our Brethren, and in love, and with sincere affections to our lord We must here feast without the sour leven of malice against our Brethren, and without the swelling leven of hypocrisy toward God. Now let me a little point out what inducements are in this Death of Christ to draw forth our love to our Lord; and so let it be considered.  
1. Did my Lord die an accursed Death for me? do I now celebrate the memorial hereof? Would he have done this if he had not loved me as his own life? It was a love that is ever to be blessed by me, which made my Lord take on him a Curse for me. Greater love than this could not be shown to me, and less than love to him for it cannot not be tendered by me. Is Love the loadstone of Love, and doth not thy heart stir toward Christ when he draws it with this attractive? When he calls, Look upon my Living Love in my cursed Death, and give me what you judge a reasonable acknowledgement for my Love; and when the considerate soul looks on this, it is ready with David to say, What shall I render to the Lord for all his goodness? What shall I render to God the Father who laid my Gild, Punishment and Curse on my Blessed Redeemer? What shall I render to the Lord Jesus Christ, unto God the Son, who took this heavy load upon him? What shall I render to God the Holy Ghost, who supported the humane nature of my Blessed Redeemer, that he should not fail, nor be discouraged in this great work, under this weighty burden? Oh Blessed Love of the Glorious Trinity, worthy of an infinite Love, though a finite creature is not able to give it! Lord my Love shall be endless, though it cannot be boundless; though it is narrow, it shall not be short; I will make up its defect of intenseness, with an addition of endless date; let thy Love to me which caused thee to die once for me an accursed Death, be a spring and source of Love in my soul to thee, of such a Love as shall never die. Lord, thou deservest more than I can give, but I would not be unwilling to give as much as thou deservest. It was matchless Love that the Prince of Life would die for condemned subjects. But 'tis, methinks more, that the Lord of glory, (over all God Blessed for evermore) should take upon him Death with a Curse!  
2. Do I celebrate the Death of my Lord dying a Curse for me? why then, oh my soul! thou dost this day in this duty call to mind Christ's taking on him all faults, and bearing all thy blame, being content that thy faults should be accounted to him; and that if there be (as certainly there wlil be) anger for it, he will bear it. Oh what endeared Love do servants in a family bear to that Son who is willing to excuse the servants fauls, and to bear their blame; to make up their peace, and to continue them in, or restore them to their offices again! Reader, whoever thou art that readest these lines, it is thy case, Thou o●est unto Christ the Eternal Son of God, all thy innocence, all thy safety, all thy peace, all thy continuance in the family of God, unto Christ I say thou owest it, for thou hadst sinned, and provoked God thy Master and Lord; he had cursed thee, and would have damned thee; he had declared thine office in his house void, and would have turned thee out; and then thou must have said with the unjust Steward, what shall I do when God thus deals with me? how shall I live? Dig I cannot, beg I am ashamed; I shall be accursed on Earth, and accursed i● Hell for ever; oh thus had it been with me! if my Lord Jesus had not stepped in, and took my faults upon him. Blessed be that Love which hath so loved me; Let him carry away all my affection, who thus hath carried all my transgressions; He shall have my love whilst I live, by whose love it is that I live. Oh let my love at the Sacrament revive, where there is the revived memory of my Lord his love to me. None but those foolish and mad creatures who are in love with their faults, and with their misery, will withhold their love from Christ, who delivered us from both.  
3. Did Christ die such a death in thy stead, let this then awaken thee to consider how thou wouldst resent another man's suffering for thee, and speak what interess thy friend should purchase in thy affections, by his undergoing afflictions for thee. Wouldst thou love thy rich friend, that took thy debts on him? wouldst thou do less than dearly love thy skilful friend, that cured thee of thy disease? thy powerful friend at Court, who rescued thee from a prison? thy watchful friend, who kept strict and careful watch lest thou shouldst be surprised, and ruined, whilst thou wert sleeping secure in greatest danger, and in greatest ignorance and security? But what wouldst thou say if thy friend should deliver thee from thine, by making it his own disease? or should go into a prison, that thou mightest go out of it? or expose himself to ruin, that thou mightest be indemnified? Just so did Christ for thee; he did bear thy disease, and took thy sickness upon him; he became a prisoner first to unjust hands seizing on him, and then to the grave, which could not hold him, yet a while he was a prisoner there, for thy sake, in thy stead, and what acknowledgement wilt thou make of all this? How wilt thou certify the Christian world, that thou dost well resent what Christ hath done, if thou wilt not love him for doing it? Thou lovest those that speak well of thee, that bless thee, that wish well to thee, and endeavour to do thee good, and what law, reason or equity wilt thou pretend why thou dost not love Christ, who speaks best of thee to his Father, and who wished best to thee, and hath done most for thee, and all this by his dying a Curse for thee? Let thy own heart ponder this, and draw to a conclusion, what ought to be done in this case; say, Had any man whom I know, done this for me, which Christ hath done, I could not but love him; and why do I not love Christ? if I did see my friend loaded with curses, and reproaches, and bearing them patiently for me that I might not be reproached, that I might not be cursed, it would endear such a friend to me: why now in the Sacrament the visible memorial of Christ's dying a Curse for me, I do see such a friend, so loaded for my sake, that I might not be loaded with my deserved Curse, I may not, I will not be less to him than I would be to another; I will love him more than any else, for he hath done more for me than all could; and I see it in the Sacrament, the blessed memorial of his cursed Death.  
Fourthly and lastly, Is the Sacrament of the bloody Death of Christ, a memorial of his dying an accursed death for me? oh than I see the evidence of a love to me which surpasseth the love of best friends, which indeed exceeds the thoughts and belief of most considerate men. For who will believe (beside a Christian, who is taught by the revealed word of the God of truth) that Christ would become a Curse for us? Some men will hardly believe that the Apostle spoke his very thoughts when he wished that he himself were accursed from Christ for his brethren, his kinsmen after the flesh. Some judge it so inconsistent with reason, that they think the Apostle could not soberly, sedately and rationally desire it, but that he did use the liberty and freedom of an Orator, to commend his greatest affection to his kindred by a greater expression. But behold Reader, Paul's wish for his kindred, is Christ's own act for his; what Paul wished but could not do for his brethren, Christ hath undertaken and undergone for his brethren. What some do think was too great for a rational and sober desire in the one; hath been found not too great for the choice and performance of the other. Now let Christ have but a serious view of this he hath done for thee, and answer thyself this, or such like questions; Is that too little to engage my love which was too great for any to undertake but Christ? Do I see Christ doing that which few men will believe a man could wish he night do, and do I still withhold my heart, my affection from Christ? Do I know that his love was stronger than death? he was content to be accursed for the sake, good, life and salvation of Believers; I see him for a while separated from God, that he might bring me to God, and now he shall have that love which is too great for any one, since he hath done what is so great for me.  
In the fifth place, 
5. Joy in believing a Sacramental grace.  The Believer's Joy is, or at least might be considerably improved in the commemoration of Christ dying as a Curse for us. It is not to be questioned whether joy and rejoicing through faith in the Lord be seasonable in our feasting with the lord Joy is the souls rest with delight in the Lord; and such a disposition of mind doth the Lord require and accept at this feast. Now let us observe how that his dying a Curse for us, may increase our joy; and this may appear  
1. From the Nature of Joy, which is the triumph of the mind in its freedom and deliverance from its fears; or in its attaining and possessing of its hopes. It is a rational security of our best hopes, and a due removal of our worst fears, singing a rest and happiness to the soul. Joy is the rapture of our soul, hearing and observing desired events, sweetly keeping tune with our desires and hopes. It is the Tripudium Animae, the soul's dance to the Music which the God of Heaven makes for it. If there be any exstasies of joy, it can be from no other harmony than which is heard not from Pythagoras his melodious spheres, but from the Cross of our Blessed Lord setting Heaven and Earth in a blessed consent by his accursed Death. The Philosopher will tell us, 
Dilatatio cordis ob bonum praesens.  that Joy is the dilatation of the soul, the enlarging of the heart to entertain a present desired good. Good wished for is the Sun, the heart is the Heliotrope, the flower of the Sun; Joy is the opening and turning of this flower towards the Sun. This, or somewhat like this is Joy. Now in what can the soul triumph if not in its freedom from a dreadful Curse? What may possibly be imagined will secure the rational hopes and wishes of a Christian better than Christ's bearing his sin, its curse and punishment, that Justice may not lay any sentence of condemnation upon it, but absolve and acquit, justify and save it? Where can the soul better rest, and congratulate its happiness in its rest, than in a pacified propitious God? Tell me, who ere thou art, reading or hearing these lines, canst thou desire more than happiness? Is any thing greater and better in thy wishes? Certainly either thou knowest not what thou answerest, or else dost answer it is thy greatest, dailyest, hourly desire; and that the man or woman who would assure thee of this, would fill thy heart with raptures of joy. Now behold these desires answered in the Lord Jesus dying to remove that Curse which kept thee from thy happiness. If Joy be the enlarging of the heart to entertain a desired good, lo here a good worth the entertaining, Christ bearing thy Curse: lo here a good so great, that no heart but an enlarged heart can rightly entertain it: Oh be persuaded to receive it, and tell me then what affection it raiseth in thy soul! Certainly he never feared, because he never knew the danger of Hell, who doth not greatly rejoice in his deliverance, and escape from it. Open but thy heart to receive, and thy Joy will as surely break out, as the streams do when the springs and fountains are opened.  
Secondly, Christ dying a Curse for thee, will heighten thy Joy; For whatever thou canst approve a ground of Joy in other men's rejoicing without this, thou mayest much more approve in thine own rejoicing in this without any other, There is very much Joy in the world which is unseemly, and there is some which is justifiable, seemly and seasonable; but whatever makes it so seemly, that and much more is in the Death of Christ dying an accursed Death for us, to justify and warrant the Christian's Joy. I dare stand to plead the Christian's Joy, to excel on this account, as much as the Joy for recovery of a Crown and Kingdom doth excel the Joy of a wise man for the finding of a Pin. Can a Christian enlarge his Joy to the exceeding greatness of his cause of Joy, it would incomparably excel all other men's Joy, as much as the recovery from a mortal wound excels the healing of a scratched finger. Indeed all other Joy without this is the unseemly Joy of fools or madmen; but this (without all other) is Joy of wise, considerate and knowing men; and might we enter the comparison, it would appear what trifles men of the world (how great soever, and how wise soever in the account of the world) do rejoice in.  
It is reported of Francis the first, recovering the French shore upon his delivery out of his Captivity, 
Je suis le Roy.  That he leapt and rejoiced with this, I am a King. And who that values liberty, or safety, or power, or a Kingdom, censureth him for it, or doubts whether it were seemly? But oh believing soul! thou seest at a Sacrament a worse prison, a more doleful Captivity, crueler enemies, and more deadly dangers left behind thee, and thou set at liberty in a more blessed safety, and entitled to a Crown and Kingdom, as much better as Heaven is better than France was; and this by Christ's Death as it was an accursed Death, to free thee from the Curse.  
The men of the world rejoice in their full harvests. The victorious Conqueror rejoiceth in the dividing of the spoils. The ambitious Courtier rejoiceth in his Court-preferment. But what Joy will the Barns and Stores of the wealthy man be, when he dies the accursed Death, and with Dives, is tormented in endless fires? Will the Joy of the preferred Courtier continue to him under the disgrace which he shall fall into when God shall arrest, imprison, condemn and execute him as an accursed wretch? What will become of the Joys of Victories and Triumphs, when the Crowns shall whither before the hot displeasure of God; and when the crowned Conqueror shall be delivered up an accursed wretched prisoner and captive in eternal chains?  
In few words, there are many daggers lifted up, and striking at the Joy of every man who rejoiceth in any thing but the Cross of Christ, and first or last some one or other of these daggers will reach the heart, and let out the life of such Joys. But the Believer's Joy in the Death of Christ dying a Curse for him, is a Joy which is immortal, and cannot be destroyed: It is a Joy will most gloriously crown the Believer, when other men's Joys do most shamefully forsake, deceive and torture them. If then any may rejoice, the Believer may much more; and this he may do at every remembrance of his Redeemer's dying a Curse for him. And such renewed remembrance of our cause of Joy, will undoubtedly renew our Joy; he may rejoice still more than yet he hath rejoiced, who seethe he hath more to rejoice in than all the jovial merry world ever shall have.  
Thirdly, Renewed Meditations of Christ's dying such a Death for us, will renew our Joy, appeareth from this, That our Joy will be most full, satisfactory and transporting to us when we come to the distinctest, fullest and liveliest knowledge and apprehension of this Death of Christ. They who most fully apprehend, and who most particularly apply the Benefits of this Death to themselves, who live upon it, and know what life it is, how excellent, how happy, etc. These are fullest of purest Joy; and truly as we abate in our ability and skill to meditate on this Death of Christ, or as we abate in the exercise and actual meditation and thought of Christ's dying for us as a Curse, the more our Joy will abate also. The Saints in glory do now rejoice, and will forever rejoice, for they do ever behold the scars which this Curse hath left in Christ; they ever remember that Christ dying a Curse, hath given them that blessed Life in which they ever shall rejoice. Now what it hath wrought on them, and what it will work one day upon us, proveth to us what it might work in us at the present: It hath now all in it which it ever will have, but we have not all in us which we shall have, when this dying of our Lord shall fill us with a never-dying, or abating love to him who did it, and with Joy in the thing done for us. The reason why the Believer rejoiceth more in the sight of Christ dying a Curse for him, as his distinct knowledge of it groweth, is not that his knowledge addeth any thing to it, but because his knowledge of it now maketh more of that Death, (which appeared not so much then to his own eye) so his Joy groweth with his knowledge. But now it is not so with other Joys, they lessen as our knowledge of them increaseth, and those which at distance we flattering ourselves hoped would be pure, and deep, sweet and lasting as a Crystal stream, prove to us when we come nearer, and live on them, muddy and shallow, scarce worth the tasting, and which is worse, yet they prove bitterer than gall and wormwood, and of shorter continuance than a morning dew. But our Joy in blessed peace with God, in sweet hopes of glory, in sure foundations of faith, in endless happiness to crown our faith, to satisfy our hopes, and to be the manner of enjoying our God, (which are the pleasant fruits of Christ thus dying) do increase upon us as our insight into them increaseth, and are purest when nearest; are deepest in the spring, or rather ocean of true Delight and Joy; are sweetest when most lived upon; and are most lasting when we enter at last into them. The Joys of others are never so great as their hopes, nor so lasting as their desires. But the Joy of a Believer in his Dying Lord, is at last greater than his hopes, and as long lived as his desires. And in this he may exalt his Joy above the greatest that ever the world boasted of. If ever mortal man satiated and glutted himself with worldly Joy, it was with a sudden gush, which left him so soon, that he had the more time to lament himself, and woefully wrack himself with the loss of it. I believe Caesar never met his expected content and joy in obtaining Rome's Empire; I know it lasted not with him so long as he desired; in one or both of these it proved less to him when he knew most of it. This made a good Emperor once say, That if men knew what thorns and cares a Crown was lined with, they would not take it up if they found it in the street.  
Now, oh blessed soul! whose Joy lives upon the Death of thy Lord, tell me, did ever any experienced, knowing, and expert Christian abase the worth of those Joys with such a report of them? Can thy own jealous fears suggest a rational, probable, likely ground of suspicion, that these Joys are greater in hope than they will be in hand? dost thou think that there is any disappointment in Heaven? Are there any complaints that less is possessed than was looked for? Hast thou ever had any cause to wish thou hadst known less of Christ and his Death? or couldst thou ever say that the Joy had been greater if thy knowledge and experience had been less? I know thou darest not say so, nor debase the excellency of the knowledge of Christ Jesus thy Lord. Turn therefore thy serious thoughts upon this, meditate more that thou mayest know more; for the more thou knowest of this, the more wilt thou rejoice in Christ.  
Thus renew thy Meditations on the Cause of thy Joys, and they will renew thy Joys. Others will see, and thou wilt find in thy own soul, that the more thy Cause of Joy aboundeth, the more thy Joy will abound. Now that Christ hath thus died, thy soul (oh happy Believer!) shall not be left in Hell, nor shalt thou see an eternal corruption: This is insured to thee by the Lord, whose Death thou commemoratest. Say then and speak it with enlarged heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Therefore my heart is glad, and my tongue rejoiceth; moreover my flesh shall rest in hope, for God will not leave my soul in hell. And now, oh my soul! set thyself to hear what may be spoken to thee. By these who will have to do with thee in thy most weighty matters. And so  
1. First what would a judicious and affectionate Believer say? What news would such a one tell thee from Mount Calvary? from the Cross of Christ? Suppose thou heardest such an one improving this Doctrine, why should I fear when the iniquity of my heels compasseth me about? hath not my Lord taken away all the Curse I feared? Do I not see him evidently set forth crucified before mine eyes? he drank off the bitter cup of astonishment, I will therefore take the cup of salvation, and call upon the Name of the Lord. I will rejoice in him; yea and I will tell my Brethren the good news, that they may rejoice with me. Come all ye that fear the Lord, hear and rejoice, for I have found at the Cross of Christ, the blessing which I lost in Paradise, and which is more, I found yours there too; and if you will go with me quickly, you shall find it too. Come, oh come and see Christ laying down a Blessing for thee, when he took up thy Curse! would not such a friend's voice sounding in thine ear ravish thy heart, or at lest revive thy drooping spirits, and turn thy grief into joy? Couldst thou do less than smile to see thy lost Heaven found? thy dying Soul recovered to life? thy God reconciled and delighting in thee? Hear next  
2. What language the Ambassador of thy Sovereign and Gracious Lord useth to thee, when he offereth a Dying Christ unto thee; a Christ bearing thy Curse for thee. Behold thou drooping Believer, That Blood which I offer thee in this Cup, is the purchase of that happiness which thou desirest; the atonement of that wrath thou fearest. Lo here is that Blood which can abate the scorching heat of a self-accusing, condemning, and tormenting soul! Oh taste, drink of it! this never failed of curing, easing, comforting so many Saints in Heaven. In one word, Christ's Minister doth in Christ's Name offer thee that Blood which was shed for the remission of the sins of many, and in which thou mayest find forgiveness of thine also; and thou findest little if thou findest not Joy in the forgiveness of sins. Thou art very slow of understanding, if a Public Officer proclaiming thee acquitted and cleared, doth not raise thy joy. But yet, oh fainting soul! hearken  
Lastly, What will be the language of Christ himself to thee, when he unfolds thy blessedness, and declareth before Men and Angels that he took upon him thy sin, thy guilt, thy punishment; was made a Curse for thee, and so presents thee to God, and makes good all thy claim to Blessedness. What heart is large enough to conceive the thousandth par of that Joy! Oh! a single sight of this, one unrepeated, once pronounced sentence of Christ's own mouth. Soul, thou art blessed, for I was made a Curse for thee, would swallow up all other Joys, and would fill the heart of the believing soul with Joy unspeakable.  
Now I must tell thee, oh thou doubting, solicitous and trembling Believer! that Christ will so bespeak thee ere long, and so give thee an entrance into thy Master's Joy, that thou mayest rejoice for ever in this Blessedness, which I tell thee is the fruit of Christ's Death, as it was an accursed Death. And if after all this thou wilt weep, and not be comforted, I must also tell thee, thy tears are not wiped away, because thou wilt not suffer us to do it, & thou art a stranger to thy desired joy, because thou art so much a stranger to the Death of thy Lord. Oh that our eyes were opened to see that fountain whence most refreshing streams do flow continually! Lord give me a heart knowing, how to turn this kind of my Lord's Death into what Joy is hidden in it, and I know my heart will need no other, will desire none but this.  
Again in the sixth place, A peaceable, 
6th. Sacramental grace, peaceable disposition to the Brethren.  compassionate, and tender affection toward our Brethren, our fellow Christians, is a Sacramental Grace, a disposition of mind which is never out of season, and is most in season at a Sacrament. Christian's should ever live in charity, but they should feast with their Lord, and with their Brethren in highest measures of charity. When they thus feast, they should embrace each other; when they walk together, it should be hand in hand. This Love-feast must not be allayed with any mixture of sour murmur, bitter envyings, or unsavoury grudges of discontent. The Apostle doth give us a most excellent Rule for this, 1 Cor. 5.7, 8. Purge out the old leaven, etc. Let us therefore keep the feast, not in the old leaven, nor with the leaven of malice, etc. In malice we should ever be children, but especially at the Lord's Supper. I will not urge reasons why we must be thus affected each to other, when we come to the Table of the Lord; for it is so universally known by all, and it is so necessary among many other graces, that too many think this alone sufficient to prepare men for the Lord's Supper. It is true, who hath all other, but hath not this preparatory, is unfit; Whosoever wants this alone is not fit, though this alone will not fit him for the Lord's Table. The want of this must keep him back from this Supper, until he hath a mind full of sincere and true love to all men, especially to all the invited guests of the Lord. Supposing therefore that it is nothing doubted, peaceable affections, and compassionate tender love or charity to the Brethren, is a Sacramental Quality. I shall insist a little on the manner, how this may be improved and advanced by the Death of Christ dying an accursed Death for us. And so  
1. First, When thou art at the Lord's Supper, and seest a few of thy Christian Brethren there to celebrate the Death of thine and their Lord dying a Curse; this in all likelihood will be thy first reasoning upon it. If Christ died a Curse for us, than were we all under a Curse; then were we all plunged in misery; all were under the guilt of sin, and under the wrath of God; and what tongue can tell what this is, or what heart can think of it, and not be compassionately tender over such poor creatures! Can your obdured, hardened hearts, hear the groans of men tormented with the Strangury, or Gout, or Stone? Can you look upon the miseries of an Hospital without yearning bowels? or can you look upon the tortures of one wracked and torn upon a wheel, or between wild horses, without a wish, oh that I might deliver them! what kind of hearts do you bear toward persecuted, murdered and tormented Christians, when you see the pictures of them, or read the history of them? do not your hearts drop into tender compassions toward them? Why now look on Christ dying a Curse, he is the lively picture of thine and their woeful state, it is to be seen in his Death; read over the story of Christ accursed, it is the story of thy most woeful state, and of the miserable state of them who are now communicating with thee; they were with thee sinful, guilty, dying creatures, which ere long must have been groaning, sighing, howling under the avenging wrath of the Almighty, if Christ had not thus died for thee and them. Look upon them, say (as indeed they were) behold what was saved of my shipwreck! These were tossed in the same vessel, dashed on the same rock, taken up helpless and lifeless, etc. with me. Oh I never see them, but it comes into my thoughts, and my heart; my heart weeps over our common danger: We do so often renew our compassionate affections toward our companions in dangers, as the sight of them renews the thoughts of our danger. That which in a different case David said, When I remember these things, I pour out my soul within me. The soul redeemed from the Curse, will be able to say, when I remember these things, compassion and tenderness are poured out. The remembrance of a common danger, 
Nihil ad misericordiam sic inclinat atque proprii periculi cogitatio. August. Misericordia est vicina miseriae. Seneca de Clem  is a most prevailing enducement to compassion. The Philosopher could tell us, That this Pity is a neighbour to misery. Whence likely it was that the Lord did enjoin the Israelites to show a hearty compassion unto afflicted strangers; for They know the heart of a stranger, for they were strangers in Egypt. We must compassionately and tenderly love, wish well, and affect those whose hearts we know, for so much as we were in like case. Now this is one part of our brotherly love or charity; here it gins, though it doth not end here. This tenderness of heart is like the pith or tender pulp which runneth through the whole body of the tree. This indeed is the Root on which the delightful Tree grows, and from which the beautiful fruits of love do blossom, bud, increase and ripen. And so often you water the root of Love as you do soften and mollify the temper of your heart, which is done when soaked in the thoughts of our common danger.  
I shall close this particular with that piercing Question, Matth. 18.33. Shouldest thou not have had compassion on thy fellow-servant, even as I had pity on thee? How shall we answer this Question, if the consideration of our common danger do not stir up in us a love of compassion to others? what bowels hast thou if they do not now yearn and move towards them? We are apt to pity those whose tormenting diseases and sharp pains we have felt; and if ever we felt the inward sorrow and trouble of an accursed state, we shall pity such who are under it, and with tender affection demean ourselves towards those who were under it; it will renew our sympathy, and this will renew our love to them. But  
Secondly, In the remembrance of Christ's dying a Curse for us, there is the renewing of a most self-abasing and humbling consideration. Now the renewal of this will be a very likely means to improve our love, which is a humble, self abasing grace. So that what increaseth our humility, will increase our charity. Solomon tells us, that only by pride cometh contention; and our own experience proveth the proud man neither sit to be chosen for a loving friend, nor to be trusted as one that will be constant in his friendship and love: such an one will be ever breaking the laws of friendship, of which the Apostle discoursing, 1 Cor. 13.4, 5, 6. tells us, that it neither vaunteth itself, nor is puffed up. Indeed he can see no cause of vaunting himself, who views himself in this cursed condition represented, and confirmed to us by Christ's undergoing it for us. Something or other there must be indeed, or must be thought to be, which shall exalt a man above his neighbour and brother. Now when it appeareth that it was equal guilt and misery under which thou and I, and every one did lie, until Christ redeemed us, this cuts off all vaunts, and proud boasting of ourselves above others; and where pride is laid thus low, and taken out of the way, there meek and peaceable deportment outwardly, and meek and peaceable temper inwardly do spring up and flourish. This will prevent all increase and growth of malice, and dislike for whatever thou canst find in thy Brother to dislike, the same, or as bad is found in thee; for before grace appeared to you, you were both accursed, both rebels against God, both condemned by the Law of God, both alike miscreants and vile; nor may dislike fester and rankle into malice against thy Brother: For if the Grace of God hath taken occasion from his vile miserable condition, to be and appear grace indeed to him, who art thou darest make it an occasion of wrath or malice? I know the reasonings of a believer toward believers are of another nature and tendency, they all savour of humility and peaceable dispositions, and forbidding all proud quarrels, and hushing them with some such reflection upon ourselves, and our condition; such was I but I obtained mercy. Alas! how are we mistaken if we think we may boast ourselves in the difference between us and others; for who made us to differ? There was much of reason in the penitent Thief, when he took up and reproved the rail, reproaches and blasphemies of the other; 
Luk. 23.20.  Dost thou not fear God seeing thou art in the same condemnation? This aught to have humbled him, and kept him in a peaceable behaviour and mind towards those who were dying with him. Oh let us manifest a humbled soul, a mind abased and laid low with our guilt and vileness! let us manifest such a mind by meek, peaceable, loving disposition towards our Brethren, who were first our Brethren in a Curse, but now are our Brethren in Christ. Certainly nothing doth more become pardoned sinners, than such a peaceable behaviour and disposition. Nor do I know a more natural genuine fruit of our peace with God through Christ, than this our peaceable mind and behaviour towards men, when Angels shown the glad tidings, viz. Salvation through Christ, they did also proclaim peace on earth; so must we when God makes us glad with this salvation.  
3. Again thirdly, In the remembrance of Christ dying a Curse for us, there is renewed the remembrance of forgiveness and pardon granted of God to us. The Believer communicating at the Lord's Table, doth there see himself pardoned, and the like pardon offered unto others also through Christ dying a Curse for them. Now this doth mightily persuade with the Believer to lay aside all occasions and ground of quarrel, and so doth much more promote this brotherly love, increasing it both in the habit of charity, disposing the mind to it, and in the exercise and acts of it in our behaviour and converse among Christians. That which God hath done for us teacheth us what we are to do for others, when God might justly and righteously have cursed us, and refused us peace; he did for Christ's sake free us from the Curse, and entered, confirmed, and still keeps peace with us. Now saith the considerate Believer, I must be like my Heavenly Father, he hath accursed but one thing for which he hath not yet, for which he never will have, thoughts of peace, and I must never make, or keep a peace with that accursed thing, with sin. But since it hath been the good pleasure of my Heavenly Father to make peace for such who were cursed; and seeing he hath made them blessed by this peace, I must with better mind, though I cannot in better words, say with Balaam, Num. 23.20. Behold I have received Commandment to bless, and he hath blessed, and I cannot reverse it. When any grudge, envy or dislike, would solicit thee to break the law of Brotherly Love, ask but this question, Is God at peace with this man with whom I am ready to break? If God be his friend, and at peace with him, it is my best course, and most advised, to be at peace with him also, and keep and make him my friend. It is reported in the Life of Marius (that cruel man) that if he saluted not the man he met, 
Plutarch. in vit. C. Marii.  his soldiers took it for the token that such a one must not live: But if he saluted any one, no hurt was done to him. At this present I tell you, no hurt must be done by you or me to such whom the Great God saluteth as he did Abraham, and as he doth still salute Abraham 's seed, calling them friends. As then the renewed use of the Lord's Supper is a renewed testimony of God reconciled unto us, and a renewed profession of our friendship unto God; so it will be a renewing of our friendship with those who are so blessed and happy in their alliance unto the Lord, who is also our God. Moreover, suppose flesh and blood could pretend an occasion of contention and quarrel with thy Christian Brethren, summon them to put in their Bill, and make their plea before Christ, who once died a Curse for thee, and them; let the grievances be rightly stated, and hearken what Christ would say to thee that contendest; He would surely tell thee that he did not stand upon greater injuries done to him, but did bear them, and forbear thee in them; witness thine own appearance at the Sacrament, where thou professest to believe that Christ died an accursed death for thee, and dost thou dare to retain the thoughts, the remembrance, of farthing damages done to thee, in that very place, and at that time where thou renewest the remembrance of many talent-dammages by thee done to God, all forgiven to thee by thy God, who thereupon requireth thee to forgive others? How silent and speechless will the merciless unpeaceable man be when God shall make him read over such places as these; Shouldest thou not have had compassion on thy fellow-servant, even as I had pity on thee? And if ye from your heart forgive not men their trespasses, neither will your Father which is in Heaven forgive your trespasses. And he shall have judgement without mercy, who showed no mercy. Come then thou froward, peevish, unpeaceable soul, look what Christ hath purchased and prepared for every Believer; he hath purchased a peace for them; he hath for them prepared a blessed peace through his bearing a Curse for them; and he hath sealed and confirmed this peace, taking away every thing that might break it; and this peace made thus, thou art now again confirming with God among those which have equal share and interess with thyself in this peace; and wilt thou not judge it comely, convenient, necessary, (and what must be done by thee, viz.) to embrace them with hearty, peaceable affections, who are embraced by thy God, with as hearty affections as thou art, or canst be? Oh come then! make peace with all thy Brethren, and forgive them as God for Christ's sake hath forgiven thee. And thus I have very briefly drawn out three particular inducements (among many other) which from Christ dying a Curse for us, and all Believers should persuade us, and them to live in a Christian brotherly peace, which becomes a Sacrament, and which should be improved by each Sacrament. I now proceed to  
A seventh Sacramental Grace, 
7th. Sacramental grace, a Thankful heart.  which ought to be exercised at each Sacrament, and which may receive some addition from the consideration of Christ's Death as a Curse in our stead. Now this grace is a Thankful acknowledgement of the great mercy we have by Christ's dying a Curse for us. It doth exceeding well become us to be thankful, and praise the Lord for his mercy to us in Christ dying for us: And though praise be ever seasonable, yet a Sacrament is the season of seasons for praise; than it is most in season, though it be never out of season. The commonness and universal praenotion of this truth among all Christians, saveth me the labour of proving it. I need not prove that to any one which is denied by no one; let then praise and thanks attend our communion at the Lord's Supper. And among other motives unto praise, let us view some few arising from the Death of Christ, as it was an accursed death for us. And so  
1. First, To this kind of Death of thy Lord thou must be beholden for all the sweetness which thou tastest in thy mercies. Thy sin which brought thee under the Curse, imbittered every thing to thee also; nay that sin which cursed thee, forfeited all thy mercies; thou hadst no right to them when once thou hadst sinned, and thou couldst taste no sweetness in them if thou hadst still lain under the Curse; thou hadst not more right to thy estate, and life, than a condemned man hath to his; thou couldst have no more enjoyed them, than a pensive condemned person who is kept in prison with a daily allowance to keep them alive unto the day of his near approaching execution, every morsel is bitter to him, so would it have been to thee. Thou mayest read this in the emblem of the sinner's state; a naked man cast out of a fruitful garden, and left in a place of thorns and briers: Such was the consequence of thy sin, cast naked out of what thou hadst, and turned out among grieving thorns and briers. Now, would he not deserve thanks who restoreth thee to a title? gives thee a new right unto all desirable blessings? who shall root up those cursed thorns, and plant the Vine and the Olive to yield thee fruit? Look then, this, and more than this done for thee by the Death of thy Lord made a Curse for thee. Lo thy title renewed to necessary mercies, and mercies renewed unto their sweetness and delightfulness; thou a Prodigal received as a Son, and the husks thou didst feed on turned into bread in thy Father's house. Christ was accursed for thee, that every blessing might be sweetened to thee. Ever praised be our Physician who hath taken out the most of the poison, and hath turned the rest into necessary and seasonable Physic. God hath blest thee with every thing in Christ, that thou mightest bless and praise, that thou mightest be thankful for every thing, and ascribe it all to the goodness of God in Christ. We own all to this Death of Christ, and how little do we pay when we are thankful! Let us not then withhold this little too. In one word, read over the latter part of Deut. 28. from v. 15. to the end of the chapter, and consider how well he deserves blessing and thanks from thee, who hath delivered thee from the bitterness of so many Curses, embittering all thou enjoy'dst.  
Secondly, The renewed thoughts of Christ bearing thy Curse, will be renewed Thankfulness in renewed security and assurance against the fears and terrors of a self-accusing and condemning heart. Thou shalt never bear that Curse which the righteous Law threatened; thou needst not fear it, if Christ died for thee; for he did die a Curse for every one in whose stead he did die; and that God who accepted his Death, will never go from his word, or disown the virtue of his Son's Death, nor cast the Curse upon thy soul. Oh thou trembling Believer! thy fears are the weakness of thy graces, or the want of exercising them; either thou knowest not what it is to have a Christ, a Jesus dying a Curse for thee, or else thou dost not enough consider it, nor observe how little ground of fear is left. Oh! It would be a blessed tranquillity of mind to us to feel as little fear within our souls, as Christ hath left of Curse behind him in the Law against us. Happy soul, who believeth that Christ died for him. He may look upon the Law, and find that there is not in it any Curse against him; for Christ made a Curse, died to redeem them who were under it. There is no doubt to be made of this Truth; there cannot be just cause of fear where Christ hath taken away the Curse Which the Law threatened: Now there is no condemnation to such, nor may any one lay any thing to the charge of these redeemed ones. And when this is duly weighed, how thankful will it make us! How much would a feeble swooning person thank you for a sweet reviving cordial! what life would there be in his expressions of kindness for such a courtesy! what loving embraces would such a one court his friend with! especially if his life had certainly miscarried without this! Oh unkindness! unthankfulness of us Christians! who lay in a swound of death, strucken with the thunderbolt of the Law, perishing without recovery, hopeless without a Christ, accursed for ever unless Christ become a Curse for us; and we profess to know all this, and to believe it, and yet are straitened in our thankfulness to him. The 
a Plutarch. in vit. Artaxerxes.  Historian reports that Artaxerxes King of Persia, gave one a thousand 
b The Darick was a coin bearing the image of Darius, and the value of each piece was two shillings four pence; so the whole sum amounted to one hundred and sixteen pounds six shillings and eight pence, beside the Cup of Gold.  Daricks in a Cup of Gold for a recompense of a little fair water offered him in the palms of the man's hand. But what have we given unto Jesus Christ, who hath brought us not a little water in his hands, but his heart and hands full of love, and blood shed for us! Oh come magnify the Love of Christ, and be thankful to him for us! Remember the days of thy fears, when thou wouldst have welcomed the news of thy pardon, and received it on thy knees, with ten thousand praises to thy God. Remember the anguish of thy soul, when the Arrows of the Almighty stuck fast, and the poison thereof drunk up thy spirits, what pain wouldst thou have taken then? what cost wouldst thou gladly have been at, to procure thy soul's peace and ease? When thou thoughtest Hell would be thy tormenting prison for ever, and thou lookedst on it as the greatest evil, because thou shouldst bear thy sins there for ever, and never have one smile from God, what thankfulness didst thou then think was meet for thee to pay, and for Christ to receive! Oh let not this be forgotten when thou comest to commemorate the Death of thy Lord; say then, and think so, Here is the blood of my loving, gracious Redeemer, who was content to be made a Curse for me, that I might not slavishly fear my guilt, nor be in Hell 
a So Francis Spira thought & spoke of his fears and tears.  before I came to Hell; that I might not go mourning under the heavy burden of my own easeless pains, which were worse than death itself; those fears, terrors and pains which no tongue can describe, my blessed Redeemer delivered me from them, and duly confirms it to me in minding me that he died, and that he died being made a Curse for me; I must therefore mind my debt of thankfulness, I vowed, at least promised and purposed never to forget, that more thankfulness was due to Christ than I could ever pay; Let my renewed view of this blood so affect me, oh my dearest Lord! at every Sacrament, that it may ever renew my thankfulness, until thankfulness be so perfected, that I may never more need a Sacrament to put me in mind of this my duty.  
Thirdly, The renewed thoughts of Christ dying thus accursed for us, will add to our thankfulness, In that the heart of a Believer meditating on this, may conclude, he is judicially acquitted from the charge laid in against him by the Law. This charge is sin, deserving death, to which charge every one must make his plea, and bring it to an issue; in which process there will be no denying of the charge, it is so undeniably true, that all have sinned and come short of the glory of God, only the believing soul hath a gracious Redeemer who stepped in between the passing of the righteous sentence, and the execution of it, and offered Bail, body for body, life for life; took upon himself the Curse, which was all the Law threatened, and died thus a Curse for the Believer, so that now he may sue for his discharge, and plead for his release: Nay, he hath the discharge and release offered to him as it were sealed, signed and delivered to him at the Sacrament, whilst God by his Minister doth put the New Covenant into his hand, and shows him that blood which was shed for confirmation of the Covenant, and for remission of the sins of as many as do believe. And that we may know how all this can be, how sinners can be acquitted, and the Curse threatened can be avoided, we are at every Sacrament minded of this, that Christ died for us, being made a Curse for us; that is, undertaking and performing what he undertook on our behalf, he presented himself to the Justice of God, abode the Trial, was found in the likeness of sinful flesh, humbled himself to the death, even the death of the Cross, and so suffered; all which is exemplified to us in the remembrance of his death, considered as the death of one who lay under a Curse for us. It is not only entered in the Court Rolls in Heaven, but it is entered in the Register-books of the Church by Christ's own order; and every believing soul at the Sacrament may see and read it, and conclude it for himself, and make improvement of it to his comfort. Now what heart can look on all this, and not look on this duty of thankfulness? what soul can receive a pardon under the broad Seal of Heaven, and not bow the knee, and kiss the Seal! When an offender upon indictment and trial is acquitted, it is a custom (and seemly enough) to testify his thankfulness by praying for the King: How much more doth it become us to give thanks at the remembrance of our acquittance, absolution, and being declared acquitted, as we are so often as we duly partake & communicate in the blood which was shed for the remission of the sins of many. In a word, a bare promise of pardon deserveth a grateful acknowledgement, but the passing of it under seal doth much more deserve it: Had God passed his word only, and required us to believe it, and praise him for it, we must have done it. Now he hath given us greatest assurance, he hath proceeded judicially against Christ, the common and adequate representative, bail and undertaker for us; and hath appointed the Sacrament of the Lord's Supper as an Authentic and Public Record or Testimony hereof; we ought the rather to be thankful. Renewed thoughts of this will renew our judicious and rational praise, if we have either judgements or reason exercised in things that excel.  
Fourthly and lastly, A fourth particular which will increase our thankfulness to Christ for our deliverance so often as we remember it at a Sacrament, under the notion of a deliverance by his dying a Curse for us, is this, That it mindeth us we were delivered not simply from sorrow, trouble and affliction, but we were saved from an accursed sorrow, from an accursed trouble; we are freed from misery, but that is not all, we are freed from an accursed misery; and this should enhance our thankfulness.  
There is an affliction that hath the promise of Comfort, 
Rev. 21.4. Jer. 31.9. Psal. 126.5, 6.  tears that shall be wiped away, sorrow and sighing that shall flee away; there is a weeping which God will accompany and lead; this is a blessed weeping, for such carry forth seed which is precious, and they shall teturn rejoicing. 
Matth. 5.4.  There are mourners whom Christ hath pronounced blessed; so that trouble and sorrow are not such evils when they are considered without the embittering thoughts of a Curse in them; it is the Curse which maketh the Cup so full of astonishment. It is the Curse which goeth with the condemned into Hell, that maketh it Hell indeed unto them. Affliction with the favour of God is a blessed state; but affliction with the hatred and displeasure of God, is a miserable state, and unspeakably sad, forlorn and woeful. Now Christ dying a Curse for us, hath saved us from sorrows, and the Curse, from misery aggravated with the hatred of God toward the miserable, so that he deserveth much more thanks from us; it had been worth our thanks if we had been by him delivered from a bloody issue, or a deformed crookedness, or a burning fever, or a loathsome leprosy, or a sad and solitary blindness: But more than this, more than all I can speak did Christ deliver us from, when he did die a Curse for us. Oh unparallelled love of Christ! and oh the unparallelled ingratitude of Christians! Sirs, though you and I must leave the greatest, the best part of this work of praise to another world, yet let us not leave it all; let us do somewhat whilst we live, and are among men on earth. Heaven is full of those praises, which, did we hear, would ravish us: Let Earth be witness that we do not quite forget our Lord. Whereas you could have born all the envy, anger and malice of creatures, and it may be have contemned the weakness of it, you could never have stood under, nor have made head against the anger and indignation of the Lord, nor have fortified yourselves with resolutions to lessen the fury by lessening your apprehensions of it. The dear children of God in their bitter complaints, cry out, if an enemy, if any but God himself had done it, I could have born it. And the hopeless unbelievers cry out the same in effect; let any thing come, let all come upon us, rather than the wrath of the Almighty; let rocks grind us to powder, or mountains bury us for ever under their weight: Oh the heaviest of all these are lighter than one stroke of an angry avenging God All these may be more easily endured than one Curse of the Law: See then and consider what thou owest, oh my soul! to Christ made a Curse for thee! remember and be thankful; let thy heart, oh thou who feastest with thy Lord! weigh first the burthensomness of that Curse which justice casteth upon every sin, and then weigh the exceeding great love of Christ who did take this Burden, and bear it for thee; and I do nothing doubt, but as often as thou layest these in the balance, thou wilt still find thy praise, thy thankfulness too light; thou wilt be still with the Apostle adding Glory and Power to him who loved thee, 
Rev. 1.5, 6.  and washed thee in his blood: And with the great Apostle of the Gentiles, Thanks be to God who hath given us the Victory. Can you and I entertain these things within our breasts, and renew our thoughts and meditatations, we should more clearly discern, that if there be sweetness in our mercies, or respite from our fears, or absolution and discharge from our guilt, or deliverance from accursed sorrows, miseries and death, we own it all unto this kind of Death of our Lord; beside all the positive blessings of grace and glory, of which I may not now speak: if the blessing of Abraham on the Gentiles be worth our thanks, than our thanks is due to Christ dying thus; for he was made a Curse for us, that we might be redeemed from under the Curse of the Law, and that we might be restored to a blessed state. In one word, whosoever seethe his own blessedness procured by Christ dying a Curse for him, cannot but see so much thanks as blessedness is worth due to Christ; and so the reviving of the memory of Christ's Death considered as a Curse, will be the reviving of our thankfulness; and reviving of thankfulness will be an increasing and improving of thankfulness. So much to the seventh Sacramental Grace. The eighth and last I shall now mention, followeth, viz.  
A disposition and purpose of mind to walk in new Obedience towards God in all manner of conversation; 
8th. Sacramental grace, New Obedience.  such a mind must every welcome guest bring to the Lord's Table. No man may come thither who intends to go thence to his old course of sinning. We must not, as Naturalists report of some venomous creatures, which lay down their poison when they go to drink, and having drunk, suck it up again; we must not so lay aside our old sins while we go to the Lord's Supper, as to renew our old acquaintance with them, nor tender our service to them, so soon as we depart from the Table of the Lord, Men will not endure such sycophants and parasites, who come to their table for a meals meat, and to fill their bellies, but then sort themselves for months together with the veriest enemies they have in the world: No more will God endure him for a guest at his Table, who comes for a meal out of a customary formality, and then sorts himself with those sins which God hateth, and commandeth should be slain. This above many others aggravated Judas' treason, that he came and eaten with his Lord, when he had resolved to betray him; this is to kiss him with, All hail Master; when the kiss is the very token by which his enemies should know and apprehend him. The Lord Jesus, who knoweth what is in man, and needeth not that any should testify of man, will never let a man who lives and dieth of this temper, escape deserved punishment. He knows they flattered him with their lips, but their hearts are far from him. Thou that comest to make a Covenant with thy God at a Sacrament, must come with a firm purpose to keep thy Covenant, for God will not be mocked. Better never come at all, than come with a mind hating to be reform. God will ere long ask such hateful hypocrites what they had to do to declare this Statute of his, or that they should take his Covenant into their mouths, Psal. 50.16, etc. It is confessed of all sides, and would to God it were as well practised on all sides, that every Sacrament should engage us to better lives, to holier conversations, that we should sin the seldomer, because we have been so often at the Lord's Table. Now I say, that the remembrance of the Death of Christ dying for us a Curse, hath in it good and strong reasons to move us to renew our obedience; and if these reasons be well considered, I do not doubt but they may prevail with some to renew their purposes and endeavours of living less to sin, because Christ died a Curse for us sinners. For,  
1. First, In this manner of his dying (beside the powerful influence of his Death considered in the general, of which I speak not now) I say, In his dying thus as a Curse for us, we have a clear discovery of the vileness of sin, how much it abaseth and depresseth us. We look upon cursed things as the vilest and basest of things. A curse and a reproach go together, Jer. 42.18. This was the thing which brought our Lord into so low estate, that he was despised of men; this made him of no reputation, because of our sin imputed to him, and the Curse due to us for our sin laid upon him; he became like a servant, and so died. Now then let a sober judgement be made of this, and see how forcibly it dissuadeth from continuing in sin. Do I renew the remembrance of my Lord dying as a Curse? Can sin which he never committed, which he never loved, which he hated infinitely, which was not otherwise his, than by imputation; could this bring him to such shame? What shame and confusion of face will cover and overwhelm me, when after my serving my sins, both the guilt imputed, and the baseness, vileness and reproach of the fact committed, shall meet in one, and be charged upon me! Is it not high time to forsake this service which will end in the shame and reproach of a Curse? Doth the Sacrament mind me of the Death, the accursed Death of Christ the Lord of Glory? I see then such a worm, such a lump of worthless flesh as I am cannot expect any other event of sin, than to lie down in shame for it; and if after (I do know this) I should still love sin, and delight in it, how brutish and unreasonable should I appear to be, how unlike a man! I must either renounce my reason, or renounce my sin. It is no dallying in a matter of this nature; I see the just and righteous Judge of Heaven and Earth would not spare his own Son, when he found him under my sins, but laid upon him the punishment of them, the Cross and the shame; and I deceive myself if I think he will spare me, and not cast the shame of my sin upon me the sinner; if I live and die in this service, I shall rise with those who rise unto everlasting shame and contempt. I will therefore resolve, and keep my resolutions, of departing from sin, because I would not departed from my God with the shame and reproach of a Curse for my sin. Thus the renewed thoughts of Christ dying a Curse for us, will renew the apprehensions of that shame which attends the sinner, and so renew our purposes against sin, as the only thing which can cloth us with shame, and we shall be as unwilling to live in sin, as we are to bear the shame of sin.  
2. Secondly, In the renewed thoughts of our Lord's dying a Curse, there lieth a motive to New Obedience, drawn from the congruity and suitableness of the thing itself: Nothing more unseemly than to continue in sin after our professing ourselves to be his servants, friends and followers, who died for sin. Nothing more justifiable than their leaving of sin, whose Lord died for sin; especially seeing sin brought upon him an accursed Death. What wilt thou answer for thyself in the day when this absurd, unreasonable and monstrous deportment of thine shall be laid open before Men and Angels? when Christ shall ask thee whether thou hadst not heard and seen that he was made a Curse for thy sins? whether thou hadst not often been minded of this at the Sacrament? and when he shall farther demand of thee what thou couldst see in sin, or hope to find in sin, or expect from sin, when as thy Lord could see, did find, and expected to find nothing else but a Curse in it? waste thou so sottish to think of finding any thing in sin better than what thy Lord found in it? or wast thou so unthankful, that thou wert resolved to offer despite to thy Lord, and serve that which brought an accursed Death upon him? Whatever sinners now judge, I know that a day will come when they shall judge nothing so unreasonable and unseemly as living in continued sin, and professing a crucified Jesus. It is such a self-contradicting course, that none ever would continue it if ever they understood it: Nor is he, what he professeth to be, who professeth our crucified Jesus to be his Lord, yet serveth his own cursed lusts: Christ doth not own him; he will declare to all the world that he knows not, that he never knew such workers of iniquity. But suppose it possibly might be (which yet never shall be) that such a one resolvedly continuing in sin, should be owned by Christ at last, and received into a blessed state of glory, what kind of answer could such one make to his Lord when questioned? what was it not enough that I was once made a Curse for thee? or did I not bear sins enough for thee at first? or wouldst thou indeed be crueler to me than Jews and Roman soldiers? or hadst thou a design to wound my heart after I was gotten out of the reach of all others? after wicked men and Devils had done their worst, and I had triumphed over them, and none but my friends could wound me, wouldst thou be my friend that thou mightest do it more deeply? was this thy friendship to me? are not they the sorest and cruelest enemies, who cover their hearty enmity with pretences of friendship? either than be my cordial friend (saith Christ) and renounce thy sins, serve them no more, or else come no more pretending to commemorate my friendship to the dying a Curse for thee; nor ever let me be provoked with such counterfeit alliance and friendship. Christ cannot endure such seeming to be what we are not, such contradictions to his Death. In truth it is most unseemly to live in the cursed service of sin after we are redeemed from the Curse of sin. And therefore the believing and considerate soul casts off the thoughts of continuing in sin, with a God forbidden, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  how shall I live any longer in sin, since I am dead to it?  
3. Thirdly, The renewed consideration of Christ dying a Curse for sin, doth renew our thoughts of the odiousness and hateful nature of sin, which carrieth a Curse into every place and person where it cometh. Christ's dying a Curse for us, showeth us how hateful sin is to the eyes of our God, 
Reverâ est odium quo Deus peccatum prosequitur, ab eâ perfectione quae Numinis naturam decet. Th. Salmur. de trib. Foed. Diu. th'. 18.  who doth (and cannot but so do) loath, detest, threaten and curse it wherever he findeth it; of which truth the considerate believing soul hath so clear proof in the Curse which Christ did bear for sin; that he stands convinced beyond possible doubt of it, and cannot but conclude, that whoever resolves to continue in sin, must also resolve to abide the hatred of God against sin. He that will keep and maintain a communion with sin, must expect that God will keep and maintain wrath and hatred against him; and this the Communicant is at every Sacrament minded of whilst he seethe his Lord evidently set forth, crucified before his eyes, so that he is put to such a kind of deliberation with himself: What! could not Christ take upon him my sin, but he must also take upon him the burden of divine displeasure and hatred due to my sin? what! is God so irreconcilable an enemy unto sin, that he would not, or could not, restrain his just wrath against the guilt where it lay, without the foulness of committing the fact? was the displeasure of my God so hot against his blessed Son, who was never tainted with any one sin, only bore the guilt of many? I see then it is self-deceiving flattery to hope for the love and favour of God, whilst I love my sin, and continue in it; if I will have his love, and escape his hatred, I must leave off sin; for he hateth all the workers of iniquity, Psal. 5.6. He hateth the evil way, Prov. 8.3. I must either leave the evil way, or perish in his hatred: For none ever escaped perishing, who by continuing to sin provoked his displeasure and wrath against them. Resolve therefore as becomes a man, (O my soul!) fly, and hasten thy flight from wrath to come; prevent the misery of being hated and accursed of thy God; cast off thy sin; cease to do evil, and then God will cease to be angry. There cannot be any thing in sin to compensate thee, to reward thee for the loss of the favour of God. Sin can never heal the wounds which the hatred of God will make in thy soul. Poor creature! thou wert better have all the men on Earth, and all the finite invisible powers of light and darkness to hate thee (thou mightest bear this) than have one God to hate thee; thou canst never bear this. In fine, therefore saith the believing, serious and considerate soul, I will not hazard, I will not run the venture and danger of divine displeasure of the hatred of an Almighty God, for I see in the Curse which my Lord lay under, what I must lie under for ever, if I will by continuing longer in sin own my former sins, pull the punishment of them upon myself, and love that which my God so perfectly hateth: I will every day labour to hate that with perfect hatred which my God hateth; I will seek his love by a present separation and divorce from sin: I will this day renew my purpose and attempts to leave my cursed sins, for God hath renewed my thoughts of his hatred against sin by the renewed remembrance of Christ dying a Curse for my sin.  
Fourthly, In the renewed thoughts of this kind of death, The Believer hath the renewed sight and evidence of a death hanging over the head of every sinner, which of all deaths is the most dreadful, which is fullest of horrors and soul-tormenting fears. Death is the King of terrors, though represented and clothed in the lest dreadful manner it can be. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotel.  No kind of death but is terrible enough, but of all, this is the most terrible, and only to be feared; it is this at the heels of the other that makes it dreadful. It is a most undoubted truth, that every one continuing to sin, and so dying, shall die under a Curse for his own sin, though the sinner should live to an hundred; nay to many hundred years, yet if he live and die a servant to his sin, he shall die accursed; and this we may be sufficiently assured of by the accursed Death of our Lord; for he died so, for as much as the sins of God's Elect and chosen ones were laid to him; he was loaded with them, and all the guilt of them was charged on him, and therefore was he punished, therefore he died in such a manner. He was made a Curse, because the guilt of our sins was laid on him, and punishment due to that guilt inflicted on him. Nothing more certain, He was wounded for our transgressions, Isa. 53.5. He bore the sin of many, ver. 12. He his own self bore our sins in his own body on the tree, 1 Pet. 2.24. And all this evidently set forth before our eyes, so that the serious and considering soul soon comes to this conclusion, that whoever doth bear the guilt of sin, he must die a Curse for it, and he needs no other proof of it but this; Christ did bear guilt, and this brought him to a cursed Death. Now than he gins to argue the case with himself; Can I continue in sin, and not bear the guilt of sin? Can I yield myself a servant to sin, and yet not be accounted a servant of sin? Can I do the works of iniquity, and not be thought by judicious and wise men, a worker of iniquity? How much more will the just and righteous God occount me so? When I do any fact for which the Law of man will call me to account, can I do the fact and the Law not impute it to me? It is most sottish folly to continue in the service of sin, and to flatter myself that I shall not be accounted a servant of sin, or to hope I shall not be loaded with the guilt of my sin. And it is no less folly to think that we may lie under the guilt of sin, and yet not sink under the importable burden of a Curse. No, no, either I must leave my sinning, or I must die that Death, which of all is the most terrible. I must be a Curse under the wrath of God. Now therefore resolve what thou and I shalt do; God proposeth a Christ dying a Curse for thee, to encourage thee to leave sin, or to show thee what thou must trust to if thou live in sin.  
He preacheth to thee this Doctrine, Life through Grace, if thou wilt obey, if thou wilt renounce thy evil way, for then thy Saviour shall be thy Peace, bear thy Gild, and endure thy Curse; or else Death if thou wilt still refuse to convert and leave thy sin. And let me tell thee, it is Death with a Curse; and consider thou whether thou canst endure it, and let me ask thee these few questions.  
1. Dost thou not believe that there is somewhat more in Death, when it is sharpened with this sharp and piercing sting? Dost thou not think that the Curse doth add unto the dread and fear of Death? When God proclaimeth any one blessed in death, dost thou not persuade thyself that God taketh away much of the terror of death? if so, then certainly when God addeth a Curse with death, he addeth terror to it; and thou must confess it also, if thou wilt consider it. Now then say, Canst thou contentedly think of dying for thy sin? Canst thou think of doing more than dying for thy sins? Until that time be come wherein thou canst say, thou wouldst be willing to suffer more than death for sin, thou shouldst not be willing to serve sin any more in thy life. I know when we come to die, we shall judge sin unworthy of such a pledge of love or service as one pang, or one fear, or one sigh for its sake; oh than we shall say, He loved sin too much who for sin's sake added the  pang to death. Whatever thou dost therefore, leave to sin, lest tlou add the misery of a Curse to thy death.  
2. Let me ask thee, Is there no manner of dying which is a terror to thee more than ordinary? If thou wert now to die, and mightest choose thy death, wouldst thou choose any that were full of pains, or loathsomeness, or both these continuing long? Are there not some kinds of death from which thou prayest to be delivered? and what kinds of death are these? are they not those wherein God's hand would most immediately, and most publicly, and with most displeasure appear against thee? wouldst thou not account it worse than death to be long dying with such a tormenting, lingering, and loathsome disease as Sylla the Roman? or as Maximinus the bloody persecutor? or as Herod the great? (whose story is better known to thee) eaten up of worms? Would not others be ready to say of thee, That God had indeed set his hand against thee, that God judged thee unfit to live among common men, and unworthy so good a death as the death of common men? how would this trouble thee? This was the thing wherewith Job's friends did most aggrieve him, that they would conclude God's hand against him as against an enemy. But now let me tell thee, The afflictions of Job, nor the woeful death of a Sylla, or a Herod, have no such evidences of God his displeasure and wrath in them, as the easiest death of an accursed sinner hath in it. For other deaths may, and usually are inflicted by other means; this is inflicted by the immediate hand of God alone, and can thy heart endure, or thy hands be strong when God shall do this? is not his wrath as he is? He alone can bless, and he alone can curse; and this shall be known to the sinner in the day wherein God will appear against him; think then whether sin deserve so well, that thou shouldst not only die, but die a Curse for it? whether there be any thing in sin to fortify thy spirit against the terrors of God's immediate furious rebukes, and slaying of thee? Who dieth a Curse, dieth under the revenging strokes of an infinite God. Look then how much there is in infinite Power and Justice more than can be in finite; so much indeed is there in dying a Curse for sin, more than in naked, single dying. For,  
3. Thirdly, Let me ask thee one question more, Doth not Death, a cursed Death reach the soul, and kill this? no other disease but is in the body, and is the disease of the body, and kills the body, and so vanisheth: But who dieth a Curse dieth in his soul, that is, his soul is separated and disjoined from that sweet communion and fellowship with God which is the true life of souls and Angels. When God slayeth these wretches, and makes them sacrifices to his offended Justice, he slays them with this, Depart from me ye cursed, Matth. 25.41.  
Now, is it not more dreadful to die thus a Curse, than barely to die? or if thou couldst die, and be willing to lose the life of thy body for sin sake, canst thou also be willing to lose the life of thy soul for sin's sake? This is another arrow in this quiver, and which woundeth deeper than any other. The soul dieth when the man dieth a Curse for sin; and let me tell thee, albeit foolish and inconsiderate slaves of sin will cast away their souls for sin, the wise and considerate Believer judgeth his soul, and the life of it, infinitely too good to be so spent and wasted. The death of the soul is so much more dreadful than the death of the body, as the soul is more worth than the body; thou mayest not then continue in cursed sins, for they will bring down upon thy soul a death of all most dreadful; cease therefore to sin, that thou be not a curse for thy sin.  
Fourthly, Let it be considered, after all this, (if this do not convince enough) whether thou couldst be willing to die more than once for thy sin? Would not a thousand deaths one after another be too much to undergo for sin? He that dieth a Curse for his sins, shall die more than ten thousand times for them; he shall be ever, ever dying as many days, nay hours, nay moments, as are in eternity; so many times shall the miserable, deplorable, cursed sinner die in the acute, fresh and renewed pangs of soul, every lash of conscience, every dolorous remembrance of what he suffereth for, shall be a death unto him. This makes it death indeed, and if thou canst not love thyself so little, as to choose to be ever dying, thou must not love thy sins so much as to be ever serving them. Say then, if thou canst not but fear endless dying, I must fear and fly endless sinning; who dieth a Curse for his sin, is as long dying, as his soul is living, and that is for ever and ever.  
Fifthly and lastly, Can any thing sweeten the thoughts, or allay the bitterness of such a Death? Can there be any thing wherewith others may, or thou mayest bless thyself after God shall have so cursed thee? Consider what a loss it is which is so great, that nothing can lessen it; say then, though possibly thou couldst endure somewhat for sin's sake, yet I can never endure a Curse for it, which is more than to die; it is to die under the immediate avenging hand of God; it is to kill my soul; That is to be as often dying as are moments in eternity; and all this without any recompense and sweetening allay, I cannot choose so to die; therefore saith the considerate Believer, the renewed thoughts of my Lord's dying a Curse, renew my apprehensions of the danger of sinning any longer; this renews my dislike of sin, and I must needs reolve to leave it.  
FINIS.   

ERRATAS.  
PAge 44. l. 24. for woad, r. word, p. 70. l. 28. r. hither, to, p. 73. l. 21. r. Imperfections, p. 104. in the margin, r. communionis, r. christianorum, p. 112. l. 9 r. provision, p. 123. l. 21. for his r. this, p. 143. l. 13. r. embitter, l. 14. deal i before always. p. 189. l. 3. r. another, p. 221. l. ult. r. no. Part 3. p. 22. l. 34. r. easily, p. 27. l. 28. for in r. and, p. 36. l. 34. for 1. r. in, p. 39 l. 3. r. might, p. 58. l. 5. r. peace, p. 61. l. 7. r. virtue, p. 77. l. 17. r. account, p. 78. l. 3 1. r. thou.   

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IN the Press a hundred Select Sermons; by Dr. Tho. Horton.  
Sermons on the whole Epistle of St. Paul to the Colossians; br M. J. Daille, translated into English by F. S. with Dr. Tho. Goodwin's, and Dr. J. Owen's Epistles Recommendatory.  
An Exposition of Christ's Temptation on Matth. 4. and Peter's Sermon to Cornelius; and Circumspect Walking; by Dr. Tho. Taylor.  
A practical Exposition on the 3d Chap. of the 1 Epistle of St. Paul to the Corinthians, with the Godly Man's Choice, on Psa. 4.6, 7, 8. by Anthony Burgess.  
An Exposition on four select Psalms, viz. 

The fourth Psalm in eight Sermons.  
The forty second Psalms in ten Sermons.  
The fifty first Psalms in twenty Sermons.  
The sixty third Psalms in seven Sermons.    
Forty six Sermons upon the whole eighth Chapter of the Epistle of the Apostle Paul to the Romans. Both by Tho. Horton, D.D. late Minister of St. Helen's.  
An Analytical Exposition of Genesis, and of 23 Chapters of Exodus; by G. Hughes, D.D.   

Books 4 to.  
Present State of New England.  
The Door of Salvation opened by the Key of Regeneration; by G. Swinnock, M. A.  
An Antidote against Quakerism; by Steph. Scandert.  
An Exposition of the 5 first Chap. of Ezek. with usual observations thereupon; by William Greenhill.  
The Gospel-Covenant opened; by P. Bulkley.  
God's holy Mind touching matters Moral, which he uttered in ten Commandments: Also an Exposition on the Lord's Prayer; by Edward Eston, B. D.  
The Fiery-Jesuit, or an Historical-Collection of the rise, increase, Doctrines and Deeds of the Jesuits.  
Horologiographia optica; Dyaling, universal and particular, speculative and practical; together with a description of the Court of Arts, by a new Method; by Sylvanus Morgan.  
The Practical Divinity of the Papist discovered to be destructive to true Religion, and men's Souls; by J. Clarkson.  
The Creatures goodness as they came out of God's hand, and the good man's mercy to the brute creatures, in two Sermons; by Tho. Hodges, B. D.  
Certain considerations tending to promote Peace and Unity amongst Protestants.  
Mediocria, or the most plain and natural apprehensions which the Scripture offers concerning the great Doctrines of the Christian Religion; of Election, Redemption, the Covenant, the Law and Gospel, and Perfection.  
The Saints triumph over the last enemy, in a Sermon at the Funeral of Mr. Jam. Janeway; by Nath. Vincent.  
The vanity of Man in his best estate, in a discourse on Psal. 39.5. at the Funeral of the Lady Susanna Keate; by Rich. Kidder, M. A.  
Peaceable Disquisitions; by Jo. Humphreys.  
56 Sermons of Providence; by Joh. Collings, D. D.  
Sermons concerning Grace and Temptation; by Tho. Froysell.  
The Morning-Lecture against Popery, or the Principal Errors of the Church of Rome detected and confuted in a Morning-Lecture; preached by several Ministers of the Gospel in or near London.  
Four useful discourses: (1) The Art of improving a full and prosperous condition for the glory of God; being an Appendix to the Art of Contentment in three Sermons, on Phil. 4.12. (2) Christian submission, on 1 Sam. 3.18. (3) Christ a Christians life and death is gain, on Phil. 1.21. (4) The Gospel of Peace sent to the sons of Peace, in six Sermons, on Luke 10.5, 6. by Jer. Burroughs.  
Dr. Wild's Letter of Thanks and Poems.  
A new Copy-Book of all sorts of useful hands.  
The Saints privilege by dying; by Mr. Scot  
The Virtuous Daughter, a Funeral Sermon; by Mr. Brian.  
The Miracle of Miracles, or Christ in our Nature; by Dr. Rich. Sibbs.  
The unity and essence of the Catholic Church-visible; by Mr. Hudson.  
View of Antiquity; by Mr. Jo. Hanmer.  
The intercourse of Divine Love between Christ and the Church; or the particular Believing soul; in several Lectures on the whole second Chap of Cant. by John Collins, D. D.   

Large Octavo.  
Heart-Treasure; or a Treatise tending to fill and furnish the head and heart of every Christian with Soul-enriching treasure of truths, graces, experiences, and comforts.  
The sure mercies of David; or a second part of Heart-treasure.  
Heaven or Hell here in a good or bad Conscience; by Nath. Vincent.  
Closet-prayer a Christians duty; all three by O. Heyword.  
A practical Discourse of Prayer; wherein is handled the nature and duty of Prayer; by Tho. Cobbet.  
Of quenching the Spirit; the evil of it, in respect both of its causes and effects, discovered; by Theophilus Polwhiele.  
The re-building of London encouraged and improved in several meditations: by Samuel Rolls.  
The sure way to Salvation; or a Treatise of the Saints mystical Union with Christ; by Richard Stedman. M. A.  
Sober Singularity, by the same Author.  
Heaven taken by Storm.  
The mischief of sin: both by Tho. Watson.  
The Child's Delight; together with an English Grammar.  
Reading and Spelling made easy; both by Tho. Lye.  
Aesop's Fables, with morals thereupon in English-Verse.  
The Youngman's Instructor, and the Old-man's Remembrancer; being an Explanation of the Assemblies Catechism.  
Captives bound in Chains, made free by Christ their Surety; both by Tho. Doolitle.  
Eighteen Sermons preached upon several Texts of Scripture, by William Whitaker.  
The Saints care for Church-Communion; declared in sundry Sermons, preached at St. James Dukes-place, by Zach. Crofton.  
The life and death of Edmund Stanton D. D. To which is added a Treatise of Christian-conference; and a Dialogue between a Minister and a Stranger.  
Sin the Plague of plagues, or sinful sin the worst of Evils; by Ralph Venning, M. A.  
Cases of Conscience practically resolved; by J. Norman.  
The faithfulness of God considered and cleared in the great Events of his Word; or a second part of the fulfilling of the Scripture.  
The immortality of the soul explained and proved by Scripture and Reason; to which is added Faiths-triumph over the fears of death; by Tho. Wadsworth.  
A Treatise of the incomparableness of God, in his Being, Attributes, Works, and Word; by George Swinnock. M. A.  
A discourse of the original, etc. of the Cossacks.  
The generation of Seekers; or the right manner of the Saints addresses to the throne of Grace, with an exposition on the Lords-Prayer.  
An Essay to facillitate the Education of Youth, by bringing down the rudiments of Grammar to the sense of seeing, which ought to be improved by Syncresis; by M. Lewis of Tottenham.  
An Artificial Vestibulum; wherein the sense of Janua Linguarum is contained, compiled into plain and short sentences in English, for the great ease of Masters, and Expeditious progress of Scholars, by M. Lewis.  
Speculum Sherlockianum, or a Looking glass, in which the admirers of Mr. Sherlock, may behold the man, as to his Acuracy, Judgement, Orthodoxy.  
A discourse of Sins of Omission; wherein is discovered their Nature, Causes, and Cure; by George Swinnock.  
Quakerism no Christianity; or a through-Quaker no Christian, proved by their Principles, and confirmed by Scripture; by J. Faldo.  
The Dutch-dispensatory; showing the virtues, qualities and properties of Simples; the virtue and use of Compounds; whereto is added the Complete Herbalist.   

Small Octavo.  
A defence against the fear of death; by Zach. Crofton.  
God's Sovereignty displayed; by William Gearing.  
The godly man's Ark, or a City of Refuge in the day of his distress, in five Sermons; with Mrs. Moor's evidences from Heaven: by Edmund Calamy.  
The Almost-Christian discovered, or the false-Professor tried and cast, by M. Mead.  
The true bounds of Christian-freedom: or a discourse showing the extent and restraints of Christian-liberty, by S. Bolton, D. D.  
The sinfulness of Sin and fullness of Christ, in two Sermons; by Will. Bridg.  
A Plea for the Godly, or the Righteous man's Excellency.  
The holy Eucharist, or the Sacrament of the Lords Supper.